Definition and Nature of Holiness
Holiness signifies being set apart, morally pure, and devoted to a sacred purpose. The Bible repeatedly presents holiness as central to understanding who God is and how believers are meant to live. The word “holy” (Hebrew: קָדוֹשׁ, qadosh; Greek: ἅγιος, hagios) conveys the sense of unique separation from all that is common or defiled. This distinctiveness is seen in the moral, spiritual, and relational dimensions of the biblical text, emphasizing that holiness is not merely external but engages every part of one’s nature.
The Berean Standard Bible underscores this principle in both Old and New Testaments. At its core, holiness is God’s defining characteristic, extending from His nature to His people, His dwelling place, His worship, and every aspect of life that is submitted to His lordship.
God’s Holiness
“Holy, holy, holy is the LORD of Hosts; His glory fills the whole earth!” (Isaiah 6:3). These words, proclaimed by the seraphim in Isaiah’s vision, convey God’s unparalleled transcendence. His holiness sets Him infinitely apart from sin, corruption, and limitation.
In many biblical accounts, such as Moses encountering God at the burning bush (Exodus 3:5), the holiness of God demands reverence. These passages highlight that holiness is not an abstract principle but a fundamental aspect of God’s identity. Throughout Scripture, God’s holiness elicits worship (Revelation 4:8) and requires that those who approach Him do so in purity.
Holiness in the Old Testament
1. Sacred Status of Israel
Israel received a call to be “a kingdom of priests and a holy nation” (Exodus 19:6). This distinction was built on covenant obligations. The people were to embody God’s righteous ways before the nations, living distinctly from pagan customs and reflecting their Creator’s moral law.
2. Moral and Ceremonial Aspects
The Levitical laws specify moral conduct (Leviticus 19:2: “Speak to the whole congregation of the Israelites and tell them: ‘Be holy because I, the LORD your God, am holy.’”) and prescribe rituals for purity. These regulations taught that sin was not trivial and that God’s holiness required atonement through sacrifice (Leviticus 16). Archaeological discoveries at sites such as Qumran and findings related to ancient Israelite worship affirm that holiness
rites were systematically observed in community life.
3. Holiness of Sacred Objects and Spaces
The Old Testament also distinguishes holy places (the Tabernacle, and later the Temple), times (the Sabbath), and objects (the Ark of the Covenant). Each was dedicated to God’s service. This visible separation pointed repeatedly to the deeper spiritual truth of an inward separation from sin and an outward demonstration of obedience.
Holiness in the New Testament
1. Fulfillment in Christ
All the holiness prefigured in Jewish ritual points to its ultimate expression in Jesus Christ. He is called “the Holy One of God” (John 6:69), underscoring His sinlessness and divine identity. His perfect life and sacrificial death open the way for believers to be reconciled to God and share in that holiness through faith.
2. Transformation by the Holy Spirit
The New Testament teaches that believers are indwelt by the Holy Spirit, who sanctifies them (1 Corinthians 6:19). This inward transformation expresses itself in outward behavior and renewed thinking (Romans 12:1-2). The early church grew under the conviction that holiness was essential, as even small compromises threatened the testimony of Christ’s community.
3. Global Call to Holiness
Holiness is underscored across the New Testament letters, including Paul’s exhortation to “pursue holiness” (2 Corinthians 7:1) and Peter’s directive: “Be holy, because I am holy” (1 Peter 1:16, quoting Leviticus). This continuity between the testaments supports the unity of Scripture’s teaching on holiness.
Believers Called to Holiness
1. Commanded and Empowered
The same holiness that defines God now characterizes His people through Jesus’ finished work and the ongoing sanctification of the Holy Spirit. While holiness is commanded (1 Peter 1:15-16), believers are not left to their own effort; they receive divine enablement to walk in holiness (Galatians 5:16).
2. Progressive Sanctification
Scripture presents holiness as both a status believers already hold in Christ (1 Corinthians 1:2) and a process that deepens over time (Hebrews 10:14). Hebrews 12:14 says, “Pursue peace with everyone, as well as holiness, without which no one will see the Lord.” The role of consistent obedience, prayer, and renewal of the mind is foundational here.
3. Moral and Spiritual Integrity
Holiness is seen in moral purity-shunning what is evil and clinging to what is good (Romans 12:9)-and in spiritual discipline, cultivating prayer (1 Thessalonians 5:17), fellowship (Hebrews 10:25), and the study of God’s Word (2 Timothy 3:16).
Old and New
Covenant Unity
Both covenants present a holistic vision of holiness: first, revealed under the Law with ceremonial and moral implications and, second, fulfilled in Christ and applied to every believer by the Spirit. Fragmented critiques suggesting contradictions in Scripture do not find credible support in the manuscript evidence, as the Dead Sea Scrolls and thousands of extant Greek New Testament manuscripts attest to remarkable consistency in the overarching message.
Practical Expressions of Holiness
1. Christlike Character
Holiness is evidenced in attributes consistent with the “fruit of the Spirit” (Galatians 5:22-23), including love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Reflecting Christ means embodying these qualities daily.
2. Worship and Service
Scripture connects holiness to how we approach God in worship (John 4:24). Genuine holiness also manifests in serving the needs of others (James 1:27). Archaeological discoveries of early church meeting places show that from the beginning, Christian worship involved both adoration of God and sacrificial service to the community.
3. Purpose in a Fallen World
Believers are called to be a “light” that exposes darkness (Matthew 5:14-16). This separation from the moral decay around them offers a profound testimony to the transforming power of God. Holiness is not isolation but influence-living differently for a redemptive purpose.
Eternal Dimension of Holiness
Revelation paints a picture of worshipers from every nation, praising God’s holiness forever (Revelation 7:9-10). Holiness is thus not merely a temporal concern but a reflection of God’s everlasting purpose and His perfect kingdom. Here, the redeemed will fully experience the unbroken fellowship that holiness ushers in.
Summary of Key Insights
• Holiness is rooted in God’s character, revealed in both Old and New Testaments.
• Israel’s laws and rituals signified moral, ceremonial, and communal distinctiveness.
• Jesus Christ embodies perfect holiness and provides the ultimate means of sanctification.
• The Holy Spirit transforms believers, making them holy in standing and conduct.
• A life of progressive sanctification involves leaving behind sin and growing in Christlikeness.
• The final state of holiness is fulfilled in eternity, where God’s people worship Him in a sinless realm.
This wide-ranging biblical pattern affirms that holiness is not optional. It is a defining mark of belonging to God and reflects His own unblemished nature. Through Christ, every believer receives the invitation and empowerment to pursue holiness as an act of worship and evidence of divine grace
James 3:1
Not many of you should become teachers, my brothers, because you
know that we who teach will be judged more strictly.
Not many of you should become teachers
This phrase serves as a cautionary note, emphasizing the responsibility and accountability that comes with teaching. In the early Christian church, teachers held a significant role in guiding the spiritual and doctrinal direction of the community. The warning here reflects the high standards expected of those who instruct others in the faith. The role of a teacher is not merely to impart knowledge but to model a Christ-like life, as seen in passages like 1 Timothy 4:12-16, where Paul advises Timothy on the conduct expected of a leader. The caution against many becoming teachers also suggests the potential for false teachings, a concern addressed in other parts of the New Testament, such as 2 Peter 2:1.
My brothers
The use of "my brothers" indicates a familial relationship among believers, emphasizing unity and equality within the body of Christ. This term is inclusive, addressing both men and women in the faith community, as seen in the broader context of the epistle. The familial language underscores the shared responsibility and mutual accountability among believers, as highlighted in passages like Galatians 6:1-2, where believers are encouraged to bear one another's burdens.
because you know that we who teach
The phrase "because you know" suggests that the audience is already aware of the serious nature of teaching within the church. The inclusion of "we who teach" indicates that the author, James, includes himself in this group, acknowledging the shared responsibility and potential for judgment. This reflects the communal aspect of teaching and leadership in the early church, where leaders were expected to be examples to the flock, as seen in 1 Peter 5:1-3.
will be judged more strictly
This phrase highlights the heightened accountability for teachers, who are responsible for guiding others in truth. The concept of stricter judgment is consistent with the biblical principle that greater knowledge and responsibility come with greater accountability, as seen in Luke 12:48, where Jesus teaches that to whom much is given, much will be required. The warning serves as a reminder of the eternal implications of teaching and the need for integrity and faithfulness in handling God's Word.
1. James
The author of the epistle, traditionally understood to be James, the brother of Jesus and a leader in the early Jerusalem church. He writes with authority and pastoral concern for the believers.
2. Teachers
Individuals in the early Christian community who were responsible for instructing others in the faith. They held a position of influence and were expected to live exemplary lives.
3. Early Christian Community
The audience of the letter, consisting of Jewish Christians scattered among the nations, facing various trials and needing guidance on living out their faith.
Teaching Points
The Weight of Responsibility
Teaching God's Word is a significant responsibility that should not be taken lightly. Those who teach are accountable not only to their listeners but also to God.
The Call for Humility
Aspiring teachers should approach their role with humility, recognizing their need for God's wisdom and guidance.
The Importance of Integrity
Teachers must live lives that reflect the truths they teach, serving as examples to others in both word and deed.
The Need for Discernment
Not everyone is called to be a teacher. Discernment is necessary to understand one's calling and to ensure that teaching is done with the right motives and understanding.
The Role of Community
The community of believers plays a role in recognizing and affirming those who are called to teach, providing support and accountability.
1. What qualities should a person possess before taking on the role of a teacher in the church, and how can these be developed?
2. How does the warning in James 3:1 about stricter judgment for teachers influence your view of leadership within the church?
3. In what ways can the church community support and hold accountable those who are called to teach?
4. How can we discern whether we are called to teach, and what steps should we take if we feel called to this ministry?
5. Reflect on a time when a teacher or leader in your life demonstrated integrity and humility. How did their example impact your faith journey?
Matthew 23:1-12
Jesus warns against the hypocrisy of the Pharisees, emphasizing the responsibility of those who teach to practice what they preach.
1 Timothy 1:7
Paul cautions against those who desire to be teachers of the law without understanding what they are saying, highlighting the need for proper knowledge and humility in teaching.
Hebrews 13:17
This verse speaks to the accountability of leaders, reinforcing the idea that those who teach will be held to a higher standard.
Blasphemy of the Holy Spirit,
also known
as the "unforgivable sin,"
is an eternal sin
mentioned in the New Testament
(e.g., Matthew 12:31-32)
where someone continually
Rejects
The Holy Spirit's Promptings
And deliberately
attributes
The Work of God to Satan
The Way of Wisdom
(Proverbs 1:1–7)
1Wisdom has built her house;
she has carved outa her seven pillars.
2She has prepared her meat and mixed her wine;
she has also set her table.
3She has sent out her maidservants;
she calls out from the heights of the city.
Whoever is simple, let him turn in here!”
she says to him who lacks judgment.
Come, eat my bread
and drink the wine I have mixed.
6Leave your folly behind, and you will live;
walk in the way of understanding.”
7He who corrects a mocker brings shame on himself;
he who rebukes a wicked man taints himself.
8Do not rebuke a mocker, or he will hate you;
rebuke a wise man, and he will love you.
9Instruct a wise man, and he will be wiser still;
teach a righteous man, and he will increase his learning.
10The fear of the LORD is the beginning of wisdom,
and knowledge of the Holy One is understanding.
11For through wisdomb your days will be multiplied,
and years will be added to your life.
12If you are wise, you are wise to your own advantage;
but if you scoff, you alone will bear the consequences.
Definition of Pride
Pride, as presented in Scripture, is the attitude or condition of the heart where a person exalts themselves over God or others. In Hebrew, terms such as גַּאֲוָה (ga’avah) convey arrogance or lofty self-confidence, while in Greek, words like ὑπερηφανία (hyperēphania) connote an inflated sense of self-importance. Far from harmless self-esteem, biblical pride elevates the individual above dependence on God and fosters rebellion against His authority.
Biblical Warnings Against Pride
The Bible offers frequent and direct admonitions against pride. It identifies pride as a destructive force that precedes and causes moral and spiritual downfall. Proverbs 16:18 famously states, “Pride goes before destruction, and a haughty spirit before a fall.” Similarly, James 4:6 says, “But He gives us more grace. This is why it says: ‘God opposes the proud, but gives grace to the humble.’” In both passages, the danger is clear: pride causes individuals to rely on themselves instead of submitting to God’s sovereignty.
Scripture also connects pride with other sins, describing it as an attitude that prevents people from receiving God’s truth. Psalm 10:4 asserts, “In his pride the wicked man does not seek Him; in all his schemes there is no God.” A prideful heart effectively closes the door to divine wisdom.
Consequences of Pride
Pride not only sets individuals against God, but it also yields tangible consequences. According to Proverbs 29:23, “A man’s pride will bring him low, but a humble spirit will obtain honor.” Scripture and numerous historical accounts-both secular and biblical-illustrate that once arrogance takes root, downfall is inevitable.
• Spiritual Distancing: Pride leads to spiritual blindness. When people trust their own understanding over God’s Word, they become resistant to correction and harden their hearts toward guidance and truth.
• Moral Decay: Pride cuts people off from genuine interactions with others. A proud heart undermines moral and ethical behavior, as self-interest becomes paramount.
• Divine Judgment: In biblical examples such as King Nebuchadnezzar (Daniel 4:30-37), pride resulted in judgment from on high, only being alleviated once humility was embraced.
Examples of Pride in Scripture
The Bible offers multiple narratives that showcase the consequences of pride:
1. Lucifer (Isaiah 14:12-15): The passage alludes to the downfall of a lofty being who sought to exalt himself above the Most High. This prideful rebellion caused a complete fall from glory.
2. Adam and Eve (Genesis 3:1-7): Though not always labeled “pride” explicitly, their desire to be like God-knowing good and evil-demonstrates the pattern of self-exaltation over obedience.
3. Pharaoh (Exodus 5-14): Pharaoh’s refusal to submit to God’s command to let the Israelites go provides a powerful illustration of how pride can harden a leader’s heart, culminating in devastating plagues.
4. King Saul (1 Samuel 15): Saul disobeyed God’s instructions, leading to his loss of kingship. His pride in setting up a monument to himself reflected a refusal to honor God fully, resulting in a fractured life and reign.
God’s View of Pride
Throughout Scripture, God stands resolutely against pride. Because pride stands in opposition to recognizing His authority, it is seen as a root sin that spawns many other transgressions. Proverbs 8:13 notes, “To fear the LORD is to hate evil; I hate arrogant pride, evil conduct, and perverse speech.”
History and archaeological studies concerning ancient civilizations-such as records of Assyrian kings who boasted of their conquests-parallel biblical accounts that document the downfall of prideful rulers. These extra-biblical sources reinforce the principle repeated in Scripture that arrogance rarely survives scrutiny or judgment.
Humility as the Godly Alternative
Scripture consistently contrasts pride with humility. Humility recognizes dependence on God’s power and wisdom, leading individuals to seek divine guidance. Philippians 2:3 instructs, “Do nothing out of selfish ambition or empty pride, but in humility consider others more important than yourselves.”
• Christ’s Example: Jesus offered the most striking model of humility. Philippians 2:5-7 describes how He “emptied Himself” to become a servant, culminating in His sacrificial death.
• Divine Favor: Isaiah 57:15 declares God’s posture toward the humble: “For this is what the High and Exalted One says… ‘I dwell in a high and holy place, and also with the contrite and humble in spirit…’” Humble hearts draw near to the Lord and receive His help and presence.
Practical Applications
1. Examination of Motives: Believers are encouraged to evaluate their hearts regularly. Pride can creep in under the guise of self-confidence or talent.
2. Willingness to Listen and Learn: A teachable spirit resists pride. The more receptive one is to correction-from Scripture, mentors, peers-the less foothold pride holds.
3. Servant Leadership: Emulating Christ’s model of service protects against inflated ambitions. Leadership, whether in home, church, or community, must be rooted in serving, not elevating oneself.
4. Dependence on God: Daily prayer fosters humility by recognizing the need for God’s direction. Trust in Him for provision and wisdom, rather than relying on one’s own achievements.
• Proverbs 16:18 - “Pride goes before destruction, and a
haughty spirit before a fall.”
• James 4:6 - “But He gives us more grace. This is why it says: ‘God opposes the proud,
but gives grace to the humble.’”
• Psalm 10:4 - “In his pride the wicked man does not seek Him; in all his schemes there is no God.”
• Proverbs 29:23 - “A man’s pride will bring him low, but a humble spirit will obtain honor.”
• Proverbs 8:13 - “To fear the LORD is to hate evil; I hate arrogant pride, evil conduct, and perverse speech.”
These passages underscore that Scripture consistently decries pride. The biblical narrative identifies pride as a primary barrier to fellowship with God, warns of its destructive power, and offers humility-modeled by Christ-as the surest remedy.
Matthew 15:7-9
You hypocrites! Isaiah prophesied correctly about you: / ‘These people honor Me with their lips, but their hearts are far from Me. / They worship Me in vain; they teach as doctrine the precepts of men.’”
Luke 12:1
In the meantime, a crowd of many thousands had gathered, so that they were trampling one another. Jesus began to speak first to His disciples: “Beware of the leaven of the Pharisees, which is hypocrisy.
Isaiah 29:13
Therefore the Lord said: “These people draw near to Me with their mouths and honor Me with their lips, but their hearts are far from Me. Their worship of Me is but rules taught by men.
You are like whitewashed tombs
Luke 11:44
Woe to you! For you are like unmarked graves, which men walk over without even noticing.”
Acts 23:3
Then Paul said to him, “God will strike you, you whitewashed wall! You sit here to judge me according to the law, yet you yourself violate the law by commanding that I be struck.”
Ezekiel 13:10-15
Because they have led My people astray, saying, ‘Peace,’ when there is no peace, and whitewashing any flimsy wall that is built, / tell those whitewashing the wall that it will fall. Rain will come in torrents, I will send hailstones plunging down, and a windstorm will burst forth. / Surely when the wall has fallen, you will not be asked, ‘Where is the whitewash with which you covered it?’ …
Self-righteousness is a term used to describe an attitude of moral superiority, where an individual believes they are more virtuous or morally upright than others. This attitude often leads to judgmental behavior and a lack of humility. In a biblical context, self-righteousness is seen as a spiritual pitfall that can hinder one's relationship with God.
Biblical References and Themes:
1. Pharisees and Hypocrisy:
The Pharisees are often depicted in the New Testament as embodying self-righteousness. Jesus frequently rebuked them for their outward displays of piety that masked inner corruption. In Matthew 23:27-28 , Jesus says, "Woe to you, scribes and Pharisees, you hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of dead men’s bones and every kind of impurity. In the same way, on the outside you appear to be righteous, but on the inside you are full of hypocrisy and wickedness."
2. Parable of the Pharisee and the Tax Collector:
In Luke 18:9-14 , Jesus tells a parable that contrasts the self-righteous Pharisee with the humble tax collector. The Pharisee boasts of his own righteousness, saying, "God, I thank You that I am not like other men—swindlers, evildoers, adulterers—or even like this tax collector. I fast twice a week and pay tithes of all that I acquire." In contrast, the tax collector humbly prays, "God, have mercy on me, a sinner!" Jesus concludes that the tax collector, not the Pharisee, went home justified before God.
3. Righteousness Through Faith:
The Bible teaches that true righteousness comes through faith in Jesus Christ, not through one's own efforts or adherence to the law. Romans 3:20-22 states, "Therefore no one will be justified in His sight by works of the law. For the law merely brings awareness of sin. But now, apart from the law, the righteousness of God has been revealed, as attested by the Law and the Prophets. And this righteousness from God comes through faith in Jesus Christ to all who believe."
4. Pride and Humility:
Self-righteousness is often linked to pride, which is condemned throughout Scripture. Proverbs 16:18 warns, "Pride goes before destruction, and a haughty spirit before a fall." Conversely, humility is exalted as a virtue. James 4:6 reminds believers, "But He gives us more grace. This is why it says: 'God opposes the proud, but gives grace to the humble.'"
5. The Danger of Self-Deception:
Self-righteousness can lead to self-deception, where individuals fail to recognize their own sinfulness. In Revelation 3:17 , the church in Laodicea is admonished for their self-satisfaction: "You say, ‘I am rich; I have grown wealthy and need nothing.’ But you do not realize that you are wretched, pitiful, poor, blind, and naked."
Examination of Heart
Believers are encouraged to examine their hearts and motives, seeking God's guidance to avoid the trap of self-righteousness. Psalm 139:23-24 is a prayer for such introspection: "Search me, O God, and know my heart; test me and know my concerns. See if there is any offensive way in me; lead me in the way everlasting."
Dependence on God's Grace
Recognizing one's own sinfulness and need for God's grace is essential. Ephesians 2:8-9 emphasizes that salvation is a gift from God: "For it is by grace you have been saved through faith, and this not from yourselves; it is the gift of God, not by works, so that no one can boast."
Cultivating Humility
Believers are called to cultivate humility, following the example of Christ. Philippians 2:3-5 instructs, "Do nothing out of selfish ambition or empty pride, but in humility consider others more important than yourselves. Each of you should look not only to your own interests, but also to the interests of others. Let this mind be in you which was also in Christ Jesus."
Self-righteousness, as depicted in the Bible, is a significant spiritual issue that requires vigilance and a continual reliance on God's grace and truh.
Romans 12:3
For I say, through the grace given to me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God has dealt to every man the measure of faith.
Galatians 2:20
I am crucified with Christ: nevertheless I live; yet not I, but Christ lives in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.
Paul’s Greeting to the Galatians
1Paul, an apostle—sent not from men nor by man, but by Jesus Christ and God the Father, who raised Him from the dead— 2and all the brothers with me,
To the churches of Galatia:
Grace and peace to you from God our Father and the Lord Jesus Christ,a 4who gave Himself for our sins to rescue us from the present evil age, according to the will of our God and Father, 5to whom be glory forever and ever. Amen.
No Other Gospel
6I am amazed how quickly you are deserting the One who called you by the grace of Christ and are turning to a different gospel— 7which is not even a gospel. Evidently some people are troubling you and trying to distort the gospel of Christ.
8But even if we or an angel from heaven should preach a gospel contrary to the one we preached to you, let him be under a curse! 9As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be under a curse!
Paul Preaches the Gospel
10Am I now seeking the approval of men, or of God? Or am I striving to please men? If I were still trying to please men, I would not be a servant of Christ. 11For I want you to know, brothers, that the gospel I preached was not devised by man.b 12I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ.
13For you have heard of my former way of life in Judaism, how severely I persecuted the church of God and tried to destroy it. 14I was advancing in Judaism beyond many of my contemporaries and was extremely zealous for the traditions of my fathers.
15But when God, who set me apart from my mother’s womb and called me by His grace, was pleased 16to reveal His Son in me so that I might preach Him among the Gentiles, I did not rush to consult with flesh and blood, 17nor did I go up to Jerusalem to the apostles who came before me, but I went into Arabia and later returned to Damascus.
18Only after three years did I go up to Jerusalem to confer with Cephas,c and I stayed with him fifteen days. 19But I saw none of the other apostles except James, the Lord’s brother. 20I assure you before God that what I am writing to you is no lie.
21Later I went to the regions of Syria and Cilicia. 22I was personally unknown, however, to the churches of Judea that are in Christ. 23They only heard the account: “The man who formerly persecuted us is now preaching the faith he once tried to destroy.” 24And they glorified God because of me.
The term “Great Apostasy” refers to a widespread falling away or departure from true faith and doctrine. The underlying Greek word often translated as “apostasy” (ἀποστασία) conveys the sense of rebellion or abandonment of one’s former allegiance. In this context, it describes a future (and in some respects ongoing) event where many depart from foundational biblical truth.
Biblical Foundation
Scripture contains multiple warnings that such a departure would take place. Paul writes, “For that day will not come unless the apostasy comes first” (2 Thessalonians 2:3). Elsewhere, “the Spirit explicitly says that in later times some will abandon the faith” (1 Timothy 4:1). The concept of apostasy appears throughout the New Testament as a solemn reminder that, before the culmination of all things, many will discard essential truth and follow deceptive teachings.
Another significant passage is found in the words attributed to Jesus: “At that time many will fall away and will betray and hate one another” (Matthew 24:10). This prediction is also highlighted in 2 Peter 2:1, cautioning that there will be destructive heresies introduced from among those who claim to be believers. These verses highlight both the inevitability of apostasy in human history and the urgent need for ongoing vigilance.
Historical Context
From the earliest days of the church, conflicting teachings and heretical movements threatened believers. Second-century writings like those of Irenaeus and Tertullian attest to Gnostic influences that denied Jesus’ true nature. Later, Arianism denied His eternal deity, prompting the Council of Nicaea in AD 325. These moments can be viewed as forerunners or partial fulfillments of the apostasy principle-when certain groups abandon core doctrines.
Archaeological evidence, such as inscriptions and papyri, show the early spread of Christianity but also occasional distortions of the message. Writings discovered at Nag Hammadi, for instance, reveal a stream of alternative teachings that diverged sharply from biblical truth. This historical perspective underscores that apostasy is not only a future reality but an ongoing struggle against falsehood.
1. Rejection of Foundational Truth
Apostasy involves a deliberate departure from non-negotiable doctrines such as the divinity and resurrection of Christ (Romans 10:9). According to the scriptural narrative, it is marked by disbelief in core confessions once held dear.
2. Embrace of False Teachings
Many passages detail a shift where people “will not tolerate sound doctrine” (see 2 Timothy 4:3). Instead, they seek teachings that align with human desires rather than biblical truth. Such teachings may include the denial of the resurrection, the rejection of Christ’s exclusive role in salvation, or the addition of extrabiblical requirements.
3. Moral and Ethical Decline
Scripture associates the Great Apostasy with moral collapse and a rise in self-centeredness. Matthew 24:12 depicts an increase in lawlessness and a cooling of love toward others. This moral decay is often accompanied by an abandonment of longstanding biblical principles.
4. Spiritual Deception and Confusion
False miracles, counterfeit signs, and misleading wonders can accompany apostasy (2 Thessalonians 2:9). This leads many into confusion, underscoring the need for discernment. When individuals rely on experiences or charismatic figures without testing claims against Scripture, they become susceptible to deception.
Impact on Believers
Those who remain steadfast can experience significant challenges:
• They may witness fellow churchgoers renounce fundamental doctrines.
• Leaders who at one time appeared solid in their belief may turn to speculative or contradictory teachings.
• Large segments of culture and society can grow hostile to biblical truth, pressuring believers to compromise or recant.
In response, Scripture counsels spiritual vigilance and perseverance. One practical strategy is ongoing study of the Bible’s teachings, prayer, and fellowship with fellow believers who remain anchored in sound doctrine
(Hebrews 10:25).
Hope for Restoration
Despite dire warnings, hope remains. There are instances where those who have drifted can return to truth. Historical accounts and interviews document individuals who, after temporarily accepting heretical views or leaving the faith, repented and re-embraced biblical Christianity. The parable of the prodigal son (Luke 15:11-32) illustrates that genuine confession and repentance lead to restoration. This hope fuels evangelistic efforts, even in times of widespread departure.
• Discernment: Compare
any new teachers
ensure it
aligns with God’s revealed
Word
• Stay Informed: Engage with careful scholarship, textual analysis, and translations (including recent manuscript findings) that affirm the historical reliability of the Bible.
• Proclaim the Gospel: Continually point to Jesus’ resurrection as the guarantee of salvation
(1 Corinthians 15:3-4).
• Strengthen Community: Remain active in a Bible-focused church. Corporate worship and small-group fellowship reinforce conviction and biblical knowledge.
• Guard the Heart: Stay rooted in prayer and the Holy Spirit for spiritual wisdom and maturity.
The Great Apostasy stands as a sobering reminder that truth can be forsaken, yet it also compels believers to cling more tightly to their faith. Throughout history, moments of doctrinal drift have threatened or undermined faith communities, but these instances also highlight the sustaining power of genuine belief anchored in Scripture.
By remaining vigilant-studying the Word, testing claims, embracing fellowship, and looking to the resurrected Christ for hope-believers can stand firm, even in times marked by confusion and moral compromise.
Understanding Reverence for God
Reverence for God is an attitude and posture of profound respect, awe, and honor directed toward the Creator. It forms the basis of a believer’s worship, ethics, and daily life. Scripture consistently teaches that God’s holiness, majesty, and authority compel humanity to respond with adoration and obedience. Below is a thorough exploration of reverence for God, supported by biblical passages from the Berean Standard Bible and related insights.
I. The Biblical Concept of Reverence
Reverence in Scripture encompasses both an inward heart attitude and an outward demonstration of respect. It is often expressed as “the fear of the LORD,” a phrase found throughout the Bible.
1. Fear of the LORD as Reverence
“The fear of the LORD is the beginning of wisdom, and knowledge of the Holy One is understanding” (Proverbs 9:10). This type of “fear” does not imply terror or anxiety but rather a humble submission to the infinite sovereignty and moral purity of God.
2. Connected to Worship
“Come, let us worship and bow down; let us kneel before the LORD our Maker” (Psalm 95:6). Reverent worship is expressed by bowing or kneeling and is marked by a sincere heart of humility.
3. Holiness of God
Scripture repeatedly calls attention to God’s holiness: “For I am the LORD your God. Consecrate yourselves therefore, and be holy, because I am holy” (Leviticus 11:44). Recognizing God’s holiness naturally inspires deep respect and veneration.
II. Biblical Examples of Reverence
1. Moses at the Burning Bush
When God appeared to Moses in the burning bush, He commanded, “Take off your sandals, for the place where you are standing is holy ground” (Exodus 3:5).
Moses immediately complied, displaying reverence for God’s presence.
2. Isaiah’s Vision of God
In Isaiah 6:1-5, the prophet beheld the Lord seated on a throne, high and exalted, with angels crying, “Holy, holy, holy is the LORD of Hosts; all the earth is full of His glory.” Isaiah’s reaction was one of awe and reverential fear, confessing his own unworthiness.
3. New Testament Disciples
When Peter witnessed the miraculous catch of fish, he fell at Jesus’ feet, saying, “Go away from me, Lord, for I am a sinful man” (Luke 5:8). The realization of Christ’s divine power elicited a response of profound reverence.
Components of Reverence for God
1. Awe and Humility
True reverence stems from recognition of God’s infinite grandeur compared to human limitations (Psalm 8:3-4). Humility acknowledges that one’s intellect, achievements, or status cannot stand before the Almighty in pride.
2. Obedience and Submission
“Fear God and keep His commandments, for this is the whole duty of man” (Ecclesiastes 12:13). Reverence is incomplete without submission to God’s will. Obedience is the outward fruit of inward honor.
3. Worship and Praise
Worship is depicted throughout Scripture as a central means of demonstrating reverence: “Exalt the LORD our God and worship at His footstool; He is holy!” (Psalm 99:5). Singing, prayer, thanksgiving, and silent reflection all contribute to reverent worship.
4. Holiness in Conduct
“But just as He who called you is holy, so be holy in all you do” (1 Peter 1:15). Reverence extends to imitating God’s holiness through moral integrity and ethical living.
IV. Practical Expressions of Reverence
1. Personal Devotion
Prayer, Bible study, and meditation on Scripture cultivate a heart of reverence. Spending time reflecting on God’s attributes-His power, grace, and righteousness-creates an environment where awe and respect flourish.
2. Corporate Worship
Gathering with others to praise God fosters a collective atmosphere of reverence (Hebrews 10:25). Musical praise, reading of the Scriptures, prayer, and preaching are reverent acts that encourage communal devotion.
3. Mindful Speech
Reverence for God influences how believers speak about Him and about others (Matthew 12:36). Guarding one’s tongue from irreverent or careless talk honors God’s holiness.
4. Service and Compassion
In the parable of the Good Samaritan (Luke 10:30-37), compassionate service to those in need is an extension of reverence for God. By caring for the marginalized, one reflects God’s love and upholds divine honor.
V. The Relationship Between Love and Reverence
1. Love Perfecting Reverence
While reverence includes the fear of the Lord, it is also inseparable from love: “There is no fear in love, but perfect love drives out fear” (1 John 4:18). As believers grow in the knowledge of God’s love, their reverence matures beyond dread into joyful awe.
2. Reverence Sustaining Love
Recognizing God’s holiness preserves the believer from a casual, irreverent familiarity. Love filled with reverential respect guards the heart from complacency.
VI. Scriptural and Historical Foundations
1. Consistency from Genesis to Revelation
Reverence for God is woven throughout Scripture. From Genesis (Genesis 22:12 emphasizes the fear of God in Abraham’s life) to Revelation (Revelation 15:4 proclaims God worthy of reverence), every biblical book upholds God’s rightful honor.
2. Early Manuscript Witness
Fragmented manuscripts such as the Chester Beatty Papyri or Codex Sinaiticus capture these same calls to fear and honor the Creator, demonstrating the textual integrity of biblical teachings on reverence. Through centuries, scribes preserved these passages with remarkable consistency and unwavering conviction.
3. Archaeological Corroboration
Ancient sites-such as the region around Mount Sinai-align with the biblical narratives of a God who reveals Himself in noteworthy events, compelling reverence from those who experience His presence and power.
VII. Motivations and Rewards for Reverence
1. Wisdom and Protection
“Whoever fears the LORD walks safely, but whoever despises Him will be thrown down” (Proverbs 14:2). Reverence brings insight, safeguarding one’s steps and moral decisions.
2. Deepened Intimacy with God
Those who revere God draw near to Him in trust and reliance, finding peace and assurance. “Come near to God, and He will come near to you” (James 4:8).
3. Testimony to Others
Reverence testifies to unbelievers about the nature of God’s holiness. As individuals live in humble submission, they illuminate the character of God, which can awaken spiritual inquiry and reverence in others.
VIII. Cultivating a Lifelong Attitude of Reverence
1. Ongoing Prayer and Reflection
Regular prayer and thoughtful reflection on passages like Isaiah 6, Psalm 99, or Revelation 4 can keep the heart attentive to God’s majesty and awe-inspiring nature.
2. Study of God’s Truth
Delving into the Scriptures with reverence
involves acknowledging biblical authority. As believers grow in their understanding of the biblical timeline, creation, and salvation history, they deepen their respect for God’s plan and power.
3. Commitment to Holiness
Reverence for God sets a standard of purity in thought, word, and deed (Romans 12:1-2). This pursuit of holiness is not legalism but rather a heartfelt desire to honor the One who defines moral goodness.
4. Regular Fellowship and Accountability
Engaging with other believers who also value reverence encourages spiritual growth. Mutual edification and correction keep focus on the importance of God’s holiness (Ephesians 5:21).
Reverence for God represents the profound awe, respect, and honor that humanity owes its Creator. It encompasses heart attitudes, worship practices, moral conduct, and humble submission to God’s authority. From the earliest chapters of Genesis through the culmination of Revelation, Scripture consistently elevates the holiness of God and calls believers to respond with reverence.
Grounded in both biblical teaching and everyday expression, reverence for God transforms the believer’s life, drawing them nearer to the Almighty and reflecting His glory before the world. This posture-rooted in humility, shaped by Scripture, and expressed through worship and obedience-remains a cornerstone of faithful devotion, pointing beyond oneself to the eternal goodness and majesty of the Lord.
Understanding Reverence for God
Reverence for God is an attitude and posture of profound respect, awe, and honor directed toward the Creator. It forms the basis of a believer’s worship, ethics, and daily life. Scripture consistently teaches that God’s holiness, majesty, and authority compel humanity to respond with adoration and obedience. Below is a thorough exploration of reverence for God, supported by biblical passages from the Berean Standard Bible and related insights.
I. The Biblical Concept of Reverence
Reverence in Scripture encompasses both an inward heart attitude and an outward demonstration of respect. It is often expressed as “the fear of the LORD,” a phrase found throughout the Bible.
1. Fear of the LORD as Reverence
“The fear of the LORD is the beginning of wisdom, and knowledge of the Holy One is understanding” (Proverbs 9:10). This type of “fear” does not imply terror or anxiety but rather a humble submission to the infinite sovereignty and moral purity of God.
2. Connected to Worship
“Come, let us worship and bow down; let us kneel before the LORD our Maker” (Psalm 95:6). Reverent worship is expressed by bowing or kneeling and is marked by a sincere heart of humility.
3. Holiness of God
Scripture repeatedly calls attention to God’s holiness: “For I am the LORD your God. Consecrate yourselves therefore, and be holy, because I am holy” (Leviticus 11:44). Recognizing God’s holiness naturally inspires deep respect and veneration.
II. Biblical Examples of Reverence
1. Moses at the Burning Bush
When God appeared to Moses in the burning bush, He commanded, “Take off your sandals, for the place where you are standing is holy ground” (Exodus 3:5). Moses immediately complied, displaying reverence for God’s presence.
2. Isaiah’s Vision of God
In Isaiah 6:1-5, the prophet beheld the Lord seated on a throne, high and exalted, with angels crying, “Holy, holy, holy is the LORD of Hosts; all the earth is full of His glory.” Isaiah’s reaction was one of awe and reverential fear, confessing his own unworthiness.
3. New Testament Disciples
When Peter witnessed the miraculous catch of fish, he fell at Jesus’ feet, saying, “Go away from me, Lord, for I am a sinful man” (Luke 5:8). The realization of Christ’s divine power elicited a response of profound reverence.
III. Components of Reverence for God
1. Awe and Humility
True reverence stems from recognition of God’s infinite grandeur compared to human limitations (Psalm 8:3-4). Humility acknowledges that one’s intellect, achievements, or status cannot stand before the Almighty in pride.
2. Obedience and Submission
“Fear God and keep His commandments, for this is the whole duty of man” (Ecclesiastes 12:13). Reverence is incomplete without submission to God’s will. Obedience is the outward fruit of inward honor.
3. Worship and Praise
Worship is depicted throughout Scripture as a central means of demonstrating reverence: “Exalt the LORD our God and worship at His footstool; He is holy!” (Psalm 99:5). Singing, prayer, thanksgiving, and silent reflection all contribute to reverent worship.
4. Holiness in Conduct
“But just as He who called you is holy, so be holy in all you do” (1 Peter 1:15). Reverence extends to imitating God’s holiness through moral integrity and ethical living.
IV. Practical Expressions of Reverence
1. Personal Devotion
Prayer, Bible study, and meditation on Scripture cultivate a heart of reverence. Spending time reflecting on God’s attributes-His power, grace, and righteousness-creates an environment where awe and respect flourish.
2. Corporate Worship
Gathering with others to praise God fosters a collective atmosphere of reverence (Hebrews 10:25). Musical praise, reading of the Scriptures, prayer, and preaching are reverent acts that encourage communal devotion.
3. Mindful Speech
Reverence for God influences how believers speak about Him and about others (Matthew 12:36). Guarding one’s tongue from irreverent or careless talk honors God’s holiness.
4. Service and Compassion
In the parable of the Good Samaritan (Luke 10:30-37), compassionate service to those in need is an extension of reverence for God. By caring for the marginalized, one reflects God’s love and upholds divine honor.
V. The Relationship Between Love and Reverence
1. Love Perfecting Reverence
While reverence includes the fear of the Lord, it is also inseparable from love: “There is no fear in love, but perfect love drives out fear” (1 John 4:18). As believers grow in the knowledge of God’s love, their reverence matures beyond dread into joyful awe.
2. Reverence Sustaining Love
Recognizing God’s holiness preserves the believer from a casual, irreverent familiarity. Love filled with reverential respect guards the heart from complacency.
VI. Scriptural and Historical Foundations
1. Consistency from Genesis to Revelation
Reverence for God is woven throughout Scripture. From Genesis (Genesis 22:12 emphasizes the fear of God in Abraham’s life) to Revelation (Revelation 15:4 proclaims God worthy of reverence), every biblical book upholds God’s rightful honor.
2. Early Manuscript Witness
Fragmented manuscripts such as the Chester Beatty Papyri or Codex Sinaiticus capture these same calls to fear and honor the Creator, demonstrating the textual integrity of biblical teachings on reverence. Through centuries, scribes preserved these passages with remarkable consistency and unwavering conviction.
3. Archaeological Corroboration
Ancient sites-such as the region around Mount Sinai-align with the biblical narratives of a God who reveals Himself in noteworthy events, compelling reverence from those who experience His presence and power.
VII. Motivations and Rewards for Reverence
1. Wisdom and Protection
“Whoever fears the LORD walks safely, but whoever despises Him will be thrown down” (Proverbs 14:2). Reverence brings insight, safeguarding one’s steps and moral decisions.
2. Deepened Intimacy with God
Those who revere God draw near to Him in trust and reliance, finding peace and assurance. “Come near to God, and He will come near to you” (James 4:8).
3. Testimony to Others
Reverence testifies to unbelievers about the nature of God’s holiness. As individuals live in humble submission, they illuminate the character of God, which can awaken spiritual inquiry and reverence in others.
VIII. Cultivating a Lifelong Attitude of Reverence
1. Ongoing Prayer and Reflection
Regular prayer and thoughtful reflection on passages like Isaiah 6, Psalm 99, or Revelation 4 can keep the heart attentive to God’s majesty and awe-inspiring nature.
. Study of God’s Truth
Delving into the Scriptures with reverence involves acknowledging biblical authority. As believers grow in their understanding of the biblical timeline, creation, and salvation history, they deepen their respect for God’s plan and power.
. Commitment to Holiness
Reverence for God sets a standard of purity in thought, word, and deed (Romans 12:1-2). This pursuit of holiness is not legalism but rather a heartfelt desire to honor the One who defines moral goodness.
Engaging with other believers who also value reverence encourages spiritual growth. Mutual edification and correction keep focus on the importance of God’s holiness (Ephesians 5:21).
Reverence for God represents the profound awe, respect, and honor that humanity owes its Creator. It encompasses heart attitudes, worship practices, moral conduct, and humble submission to God’s authority. From the earliest chapters of Genesis through the culmination of Revelation, Scripture consistently elevates the holiness of God and calls believers to respond with reverence.
Grounded in both biblical teaching and everyday expression, reverence for God transforms the believer’s life, drawing them nearer to the Almighty and reflecting His glory before the world. This posture-rooted in humility, shaped by Scripture, and expressed through worship and obedience-remains a cornerstone of faithful devotion, pointing beyond oneself to the eternal goodness and majesty of the Lord.
1Now about spiritual gifts, brothers, I do not want you to be uninformed. 2You know that when you were pagans, you were influenced and led astray to mute idols. 3Therefore I inform you that no one who is speaking by the Spirit of God says, “Jesus be cursed,” and no one can say, “Jesus is Lord,” except by the Holy Spirit.
4There are different gifts, but the same Spirit. 5There are different ministries, but the same Lord. 6There are different ways of working, but the same God works all things in all people.
7Now to each one the manifestation of the Spirit is given for the common good. 8To one there is given through the Spirit the message of wisdom, to another the message of knowledge by the same Spirit, 9to another faith by the same Spirit, to another gifts of healing by that one Spirit, 10to another the working of miracles, to another prophecy, to another distinguishing between spirits, to another speaking in various tongues, and to still another the interpretation of tongues. 11All these are the work of one and the same Spirit, who apportions them to each one as He determines.
The Body of Christ
12The body is a unit, though it is composed of many parts. And although its parts are many, they all form one body. So it is with Christ. 13For in one Spirit we were all baptized into one body, whether Jews or Greeks, slave or free, and we were all given one Spirit to drink.
14For the body does not consist of one part, but of many. 15If the foot should say, “Because I am not a hand, I do not belong to the body,” that would not make it any less a part of the body. 16And if the ear should say, “Because I am not an eye, I do not belong to the body,” that would not make it any less a part of the body. 17If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be?
18But in fact, God has arranged the members of the body, every one of them, according to His design. 19If they were all one part, where would the body be? 20As it is, there are many parts, but one body.
21The eye cannot say to the hand, “I do not need you.” Nor can the head say to the feet, “I do not need you.” 22On the contrary, the parts of the body that seem to be weaker are indispensable, 23and the parts we consider less honorable, we treat with greater honor. And our unpresentable parts are treated with special modesty,
4whereas our presentable parts have no such need.
But God has composed the body and has given greater honor to the parts that lacked it, 25so that there should be no division in the body, but that its members should have mutual concern for one another. 26If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it.
The Greater Gifts
27Now you are the body of Christ, and each of you is a member of it. 28And in the church God has appointed first of all apostles, second prophets, third teachers, then workers of miracles, and those with gifts of healing, helping, administration, and various tongues. 29Are all apostles? Are all prophets? Are all teachers? Do all work miracles? 30Do all have gifts of healing? Do all speak in tongues? Do all interpret? 31But eagerly desire the greater gifts.
And now I will show you the most excellent way.
Zechariah’s Song
67Then his father Zechariah was filled with the Holy Spirit and prophesied:
Blessed be the Lord, the God of Israel,
because He has visited and redeemed His people.
69He has raised up a horn of salvation for us
in the house of His servant David,
70as He spoke through His holy prophets,
those of ages past,
71salvation from our enemies
and from the hand of all who hate us,
72to show mercy to our fathers
and to remember His holy covenant,
73the oath He swore to our father Abraham,
to grant us 74deliverance from hostile hands,
that we may serve Him without fear,
75in holiness and righteousness before Him
all the days of our lives.
76And you, child, will be called
a prophet of the Most High;
for you will go on before the Lord
to prepare the way for Him,
77to give to His people the knowledge of salvation
through the forgiveness of their sins,
78because of the tender mercy of our God,
by which the Dawnf will visit us from on high,
79to shine on those who live in darkness
and in the shadow of death,
to guide our feet
into the path of peace.”
80And the child grew and became strong in spirit;g and he lived in the
wilderness until the time of his public appearance to Israel.
in holiness and righteousness
Ephesians 4:24
and to put on the new self, created to be like God in true righteousness and holiness.
Romans 6:19
I am speaking in human terms because of the weakness of your flesh. Just as you used to offer the parts of your body in slavery to impurity and to escalating wickedness, so now offer them in slavery to righteousness leading to holiness.
Titus 2:12
It instructs us to renounce ungodliness and worldly passions, and to live sensible, upright, and godly lives in the present age,
before Him
Genesis 17:1
When Abram was ninety-nine years old, the LORD appeared to him and said, “I am God Almighty. Walk before Me and be blameless.
2 Kings 20:3
“Please, O LORD, remember how I have walked before You faithfully and with wholehearted devotion; I have done what is good in Your sight.” And Hezekiah wept bitterly.
Psalm 116:9
I will walk before the LORD in the land of the living.
all the days of our lives.
Deuteronomy 6:2
so that you and your children and grandchildren may fear the LORD your God all the days of your lives by keeping all His statutes and commandments that I give you, and so that your days may be prolonged.
Psalm 27:4
One thing I have asked of the LORD; this is what I desire: to dwell in the house of the LORD all the days of my life, to gaze on the beauty of the LORD and seek Him in His temple.
Psalm 90:14
Satisfy us in the morning with Your loving devotion, that we may sing for joy and be glad all our days.
1 Thessalonians 4:7
For God has not called us to impurity, but to holiness.
Romans 6:22
But now that you have been set free from sin and have become slaves to God, the fruit you reap leads to holiness, and the outcome is eternal life.
1 Peter 1:15-16
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.”
Hebrews 12:14
Pursue peace with everyone, as well as holiness, without which no one will see the Lord.
2 Corinthians 7:1
Therefore, beloved, since we have these promises, let us cleanse ourselves from everything that defiles body and spirit, perfecting holiness in the fear of God.
Titus 2:11-12
For the grace of God has appeared, bringing salvation to everyone. / It instructs us to renounce ungodliness and worldly passions, and to live sensible, upright, and godly lives in the present age,
Philippians 1:10-11
so that you may be able to test and prove what is best and may be pure and blameless for the day of Christ, / filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God.
Deuteronomy 6:2
That thou mightest fear the LORD thy God, to keep all his statutes and his commandments, which I command thee, thou, and thy son, and thy son's son, all the days of thy life; and that thy days may be prolonged.
Psalm 105:44,45
And gave them the lands of the heathen: and they inherited the labour of the people; …
Jeremiah 31:33,34
But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people…
The "Great Deception"
- In 2 Thessalonians 2:11,
- the Apostle Paul warns of a
- "strong delusion"
- sent to
- those who rejected the truth,
- The Book of Revelation
-
- similarly describes deceptive Teachers
- who mislead the flock from the Tuth of Christ
The Living Word
(2 Timothy 3:10–17)
12For the word of God is living and active. Sharper than any double-edged sword, it pierces even to dividing soul and spirit, joints and marrow. It judges the thoughts and intentions of the heart. 13Nothing in all creation is hidden from God’s sight; everything is uncovered and exposed before the eyes of Him to whom we must give account.
14Therefore, since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold firmly to what we profess. 15For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who was tempted in every way that we are, yet was without sin.
Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.
A false prophet is an individual who falsely claims divine inspiration, speaks falsely in the name of God, or uses spiritual authority to deceive followers for personal gain, manipulation, or evil ends. This archetype spans religious history, cults, and even secular contexts where zealots promote false theories.
The concept of a false prophet takes a few primary forms:
- Religious Deception: In various traditions, it describes someone who claims a special connection to the deity but preaches messages originating from their own minds, often leading people astray.
- Cult Leaders: Throughout history, figures like Samuel Bateman (a self-proclaimed successor to Warren Jeffs) or Jim Jones have used prophetic claims to isolate, control, and financially or sexually exploit their followers.
- Secular Usage: The term is frequently used outside of religion to describe anyone who vehemently promotes a theory or ideology that the speaker considers entirely false or harmf
Taming the Tongue
(Psalm 64:1–10)
1Not many of you should become teachers, my brothers, because you know that we who teach will be judged more strictly. 2We all stumble in many ways. If anyone is never at fault in what he says, he is a perfect man, able to control his whole body.
3When we put bits into the mouths of horses to make them obey us, we can guide the whole animal. 4Consider ships as well. Although they are so large and are driven by strong winds, they are steered by a very small rudder wherever the pilot is inclined.
5In the same way, the tongue is a small part of the body, but it boasts of great things. Consider how small a spark sets a great forest ablaze. 6The tongue also is a fire, a world of wickedness among the parts of the body. It pollutes the whole person, sets the course of his life on fire, and is itself set on fire by hell.
7All kinds of animals, birds, reptiles, and creatures of the sea are being tamed and have been tamed by man, 8but no man can tame the tongue. It is a restless evil, full of deadly poison.
9With the tongue we bless our Lord and Father, and with it we curse men, who have been made in God’s likeness. 10Out of the same mouth come blessing and cursing. My brothers, this should not be! 11Can both fresh water and salt waterb flow from the same spring? 12My brothers, can a fig tree grow olives, or a grapevine bear figs? Neither can a salt springc produce fresh water.
The Wisdom from Above
13Who is wise and understanding among you? Let him show it by his good conduct, by deeds done in the humility that comes from wisdom. 14But if you harbor bitter jealousy and selfish ambition in your hearts, do not boast in it or deny the truth. 15Such wisdom does not come from above, but is earthly, unspiritual, demonic. 16For where jealousy and selfish ambition exist, there will be disorder and every evil practice.
17But the wisdom from above is first of all pure, then peace-loving, gentle, accommodating, full of mercy and good fruit, impartial, and sincere. 18Peacemakers who sow in peace reap the fruit of
God’s Chosen Servant
(Isaiah 42:1–9)
Aware of this, Jesus withdrew from that place.
Large crowds
followed Him, and He healed them all,
warning them not to make Him known.
This was to fulfill
what was spoken through the prophet Isaiah:
“Here is My Servant,
whom I have chosen,
My beloved,
in whom My soul delights.
I will put My Spirit on Him,
and He will proclaim justice to the nations.
He will not quarrel or cry out;
no one will hear His voice in the streets.
A bruised reed He will not break,
and a smoldering wick He will not extinguish,
till He leads justice to victory.
In His name the nations will put their hope.”
A House Divided
(Mark 3:20–27; Luke 11:14–23)
22Then a demon-possessed man who was blind and mute was brought to Jesus, and He healed the man so that he could speak and see. 23The crowds were astounded and asked, “Could this be the Son of David?”
24But when the Pharisees heard this, they said, “Only by Beelzebul,d the prince of demons, does this man drive out demons.”
25Knowing their thoughts, Jesus said to them, “Every kingdom divided against itself will be laid waste, and every city or household divided against itself will not stand. 26If Satan drives out Satan, he is divided against himself. How then can his kingdom stand? 27And if I drive out demons by Beelzebul, by whom do your sons drive them out? So then, they will be your judges. 28But if I drive out demons by the Spirit of God, then the kingdom of God has come upon you.
Or again, how can anyone enter a strong man’s house and steal his possessions, unless he first ties up the strong man? Then he can plunder his house.
He who is not with Me
is against Me,
and he who
does not gather with Me
scatters.
The Unpardonable Sin
(Mark 3:28–30)
31Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven.
Whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the one to come.
Good and Bad Fruit
(Luke 6:43–45)
33Make a tree good and its fruit will be good, or make a tree bad and its fruit will be bad, for a tree is known by its fruit. 34You brood of vipers, how can you who are evil say anything good? For out of the overflow of the heart the mouth speaks. 35The good man brings good things out of his good store of treasure, and the evil man brings evil things out of his evil store of treasure. 36But I tell you that men will give an account on the day of judgment for every careless word they have spoken. 37For by your words you will be acquitted, and by your words you will be condemned.”
An Unclean Spirit Returns
(Luke 11:24–26)
43When an unclean spirit comes out of a man, it passes through arid places seeking rest and does not find it. 44Then it says, ‘I will return to the house I left.’ On its return, it finds the house vacant, swept clean, and put in order. 45Then it goes and brings with it seven other spirits more wicked than itself, and they go in and dwell there. And the final plight of that man is worse than the first. So will it be with this wicked generation.”
The Parable of the Ten Virgins
1“At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. 2Five of them were foolish, and five were wise. 3The foolish ones took their lamps but did not take along any extra oil. 4But the wise ones took oil in flasks along with their lamps. 5When the bridegroom was delayed, they all became drowsy and fell asleep.
6At midnight the cry rang out: ‘Here is the bridegroom! Come out to meet him!’
7Then all the virgins woke up and trimmed their lamps. 8The foolish ones said to the wise, ‘Give us some of your oil; our lamps are going out.’
9‘No,’ said the wise ones, ‘or there may not be enough for both us and you. Instead, go to those who sell oil and buy some for yourselves.’
10But while they were on their way to buy it, the bridegroom arrived. Those who were ready went in with him to the wedding banquet, and the door was shut.
11Later the other virgins arrived and said, ‘Lord, lord, open the door for us!’
12But he replied, ‘Truly I tell you, I do not know you.’
13Therefore keep watch, because you do not know the day or the hour.a
The Sheep and the Goats
31When the Son of Man comes in His glory, and all the angels with Him, He will sit on His glorious throne. 32All the nations will be gathered before Him, and He will separate the people one from another, as a shepherd separates the sheep from the goats. 33He will place the sheep on His right and the goats on His left.
34Then the King will say to those on His right, ‘Come, you who are blessed by My Father, inherit the kingdom prepared for you from the foundation of the world. 35For I was hungry and you gave Me something to eat, I was thirsty and you gave Me something to drink, I was a stranger and you took Me in, 36I was naked and you clothed Me, I was sick and you looked after Me, I was in prison and you visited Me.’
37Then the righteous will answer Him, ‘Lord, when did we see You hungry and feed You, or thirsty and give You something to drink? 38When did we see You a stranger and take You in, or naked and clothe You? 39When did we see You sick or in prison and visit You?’
40And the King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers of Mine, you did for Me.’
41Then He will say to those on His left, ‘Depart from Me, you who are cursed, into the eternal fire prepared for the devil and his angels. 42For I was hungry and you gave Me nothing to eat, I was thirsty and you gave Me nothing to drink, 43I was a stranger and you did not take Me in, I was naked and you did not clothe Me, I was sick and in prison and you did not look after Me.’
44And they too will reply, ‘Lord, when did we see You hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to You?’
45Then the King will answer, ‘Truly I tell you, whatever you did not do for one of the least of these, you did not do for Me.’
46And they will go away into eternal punishment, but the righteous into eternal life.”
13 a BYZ and TR include when the Son of Man comes.
15 b A talent was worth about twenty years’ wages for a laborer.
16 c Or 15... And he went on his journey at once. 16... went and put them to work. Translators vary as to the placement of the Greek adverb eutheōs (at once) at the end of verse 15 or at the beginning of verse 16.
“The Great Deception”
The phrase sometimes referred to as “The Great Deception” (though not always labeled exactly as such in Scripture) generally describes the culmination of spiritual falsehoods and delusions throughout history, ultimately culminating in events prophesied before the return of Christ. It involves a broad turning away from truth and a widespread acceptance of lies that oppose God’s revelation. Many passages warn believers to remain vigilant against powerful social and spiritual influences that lead people astray.
Rooted in Early Deception
From the earliest pages of Scripture, one finds humanity’s first encounter with deception in Genesis 3. The serpent employed crafty language to cast doubt on God’s word, leading to the fall of humankind. This point of origin underscores that deception has run through human history. By causing individuals to question or reject divine truth, the enemy’s strategy takes shape.
In Genesis 3, the serpent’s question-“Did God really say…?”-sets the pattern for much of the future deceptions that continue into present times. This initial event laid the groundwork for how humans think, behave, and often succumb to falsehoods that oppose God’s design.
Key New Testament Passages
Numerous New Testament passages highlight end-time deceptions. One central text is 2 Thessalonians 2:9-11, which states in part: “The coming of the lawless one will be accompanied by the working of Satan, with every kind of power…” (v. 9). It further explains that a strong delusion is sent, so people might believe what is false (v. 11). This lays out a dramatic scenario of false miracles and wonders that capture hearts not anchored in divine truth.
Jesus also warns in Matthew 24:24: “For false Christs and false prophets will appear and perform great signs…”-an indication that spiritual deception will be widespread. The reason for these warnings is clear: no one is automatically immune. Without a solid grounding in divine revelation, many can be led astray, especially when confronted by miraculous or emotional appeals.
Consistency with Old and New Testament Prophecies
Whether looking at Moses’ caution in Deuteronomy 13 about false prophets or John’s apocalyptic vision in Revelation regarding deceptive signs and wonders (Revelation 13:13-14), Scripture is consistent in portraying a world where deceitful messages challenge faithfulness to the Creator. The unifying principle is that the ultimate source of such deceptions is an evil power seeking to undermine God’s plan.
For instance, Revelation 13 depicts supernatural demonstrations meant to sway entire populations. John sees that many will follow the beast, astonished at its power. This parallels earlier biblical warnings-preserving the harmony between Old Testament anticipations of spiritual conflict and the New Testament’s depiction of final events.
Characteristics of the “Great Deception”
1. Spiritual Counterfeits: Miracles, signs, or wonders that mimic God’s power but ultimately promote falsehood
.
2. Doctrinal Distortions: Messages that appear virtuous yet deviate from core biblical truths, such as denying the person or work of Christ.
3. Moral Relativism: A shift toward subjective definitions of right and wrong, leaving behind the objective foundation God has revealed.
4. Systemic Influence: Cultural, philosophical, scientific, or political ideologies that collectively steer societies away from biblical morality and the acknowledgment of God as Creator.
Defining Markers to Guard Against Deception
1. Clear Commitment to Divine Revelation: Immersion in and acceptance of Scripture as the final authority.
2. Discernment through the Holy Spirit: Prayerful reliance upon God’s indwelling presence to recognize truth from error.
3. Church Community and Accountability: Fellowship with believers offers a refining structure, aiding individuals in recognizing and confronting counterfeit teachings.
4. Examination of Claims Against Scripture: Whether scientific, philosophical, or spiritual, all claims must align with biblical truth, understood in proper context.
5. Lifestyle of Worship and Obedience: Actively living out biblical principles protects one’s mind and heart, ensuring that beliefs match actions.
“The Great Deception” is the scriptural concept that in the last days, as well as throughout human history, a pervasive wave of falsehood and manipulation will test humanity’s faithfulness to divine truth. In early Genesis, we see deception’s origin; in the New Testament, we see its growth into a sweeping event profoundly affecting worldwide populations before Christ’s return.
Against this backdrop, the consistent historical reliability of the Bible, confirmed by archaeology and manuscript evidence, stands. God’s existence and the truth of Christ’s resurrection anchor believers in a living hope. Although deceptive influences grow, the timeless call remains: cling to God’s truth, rely on the Holy Spirit’s guidance, and remember that Christ has already secured victory over all falsehood.
The Parable of the Sower
(Mark 4:1–9; Luke 8:4–8)
1That same day Jesus went out of the house and sat by the sea. 2Such large crowds gathered around Him that He got into a boat and sat down, while all the people stood on the shore.
3And He told them many things in parables, saying, “A farmer went out to sow his seed. 4And as he was sowing, some seed fell along the path, and the birds came and devoured it.
5Some fell on rocky ground, where it did not have much soil. It sprang up quickly because the soil was shallow. 6But when the sun rose, the seedlings were scorched, and they withered because they had no root.
7Other seed fell among thorns, which grew up and choked the seedlings.
8Still other seed fell on good soil and produced a crop—a hundredfold, sixtyfold, or thirtyfold.
9He who has ears,a let him hear.”
The Purpose of Jesus’ Parables
(Isaiah 6:1–13; Mark 4:10–12; Luke 8:9–10)
10Then the disciples came to Jesus and asked, “Why do You speak to the people in parables?”
11He replied, “The knowledge of the mysteries of the kingdom of heaven has been given to you, but not to them. 12Whoever has will be given more, and he will have an abundance. Whoever does not have, even what he has will be taken away from him. 13This is why I speak to them in parables:
‘Though seeing, they do not see;
though hearing, they do not hear or understand.’
14In them the prophecy of Isaiah is fulfilled:
‘You will be ever hearing but never understanding;
you will be ever seeing but never perceiving.
15For this people’s heart has grown callous;
they hardly hear with their ears,
and they have closed their eyes.
Otherwise they might see with their eyes,
hear with their ears,
understand with their hearts,
and turn, and I would heal them.’
16But blessed are your eyes because they see, and your ears because they hear. 17For truly I tell you, many prophets and righteous men longed to see what you see but did not see it, and to hear what you hear but did not hear it.
The Parable of the Sower Explained
(Mark 4:13–20; Luke 8:11–15)
18Consider, then, the parable of the sower: 19When anyone hears the message of the kingdom but does not understand it, the evil one comes and snatches away what was sown in his heart. This is the seed sownd along the path.
20The seed sown on rocky ground is the one who hears the word and at once receives it with joy. 21But since he has no root, he remains for only a season. When trouble or persecution comes because of the word, he quickly falls away.
22The seed sown among the thorns is the one who hears the word, but the worries of this life and the deceitfulness of wealth choke the word, and it becomes unfruitful.
23But the seed sown on good soil is the one who hears the word and understands it. He indeed bears fruit and produces a crop—a hundredfold, sixtyfold, or thirtyfold.”
The Parable of the Weeds
(Ezekiel 17:1–10)
24Jesus put before them another parable: “The kingdom of heaven is like a man who sowed good seed in his field. 25But while everyone was asleep, his enemy came and sowed weeds among the wheat, and slipped away. 26When the wheat sprouted and bore grain, then the weeds also appeared.
27The owner’s servants came to him and said, ‘Sir, didn’t you sow good seed in your field? Where then did the weeds come from?’
28‘An enemy did this,’ he replied.
So the servants asked him, ‘Do you want us to go and pull them up?’
29‘No,’ he said, ‘if you pull the weeds now, you might uproot the wheat with them. 30Let both grow together until the harvest. At that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned; then gather the wheat into my barn.’”
I Will Open My Mouth in Parables
(Psalm 78:1–72)
34Jesus spoke all these things to the crowds in parables. He did not tell them anything without using a parable. 35So was fulfilled what was spoken through the prophet:
“I will open My mouth in parables;
I will utter things hidden since the foundation of the world.”
The Parable of the Weeds Explained
(Zephaniah 1:1–6)
36Then Jesus dismissed the crowds and went into the house. His disciples came to Him and said, “Explain to us the parable of the weeds in the field.”
37He replied, “The One who sows the good seed is the Son of Man. 38The field is the world, and the good seed represents the sons of the kingdom. The weeds are the sons of the evil one, 39and the enemy who sows them is the devil. The harvest is the end of the age, and the harvesters are angels.
40As the weeds are collected and burned in the fire, so will it be at the end of the age. 41The Son of Man will send out His angels, and they will weed out of His kingdom every cause of sin and all who practice lawlessness. 42And they will throw them into the fiery furnace, where there will be weeping and gnashing of teeth. 43Then the righteous will shine like the sun in the kingdom of their Father.f
He who has ears, let him hear.
The Parables of the Treasure and the Pearl
44The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and in his joy he went and sold all he had and bought that field.
45Again, the kingdom of heaven is like a merchant in search of fine pearls. 46When he found one very precious pearl, he went away and sold all he had and bought it.
The Parable of the Net
47Once again, the kingdom of heaven is like a net that was cast into the sea and caught all kinds of fish.
48When it was full, the men pulled it ashore. Then they sat down and sorted the good fish into containers, but threw the bad away.
49So will it be at the end of the age: The angels will come and separate the wicked from the righteous 50and throw them into the fiery furnace, where there will be weeping and gnashing of teeth.
Have you understood all these things?”
“Yes,” they answered.
52Then He told them, “For this reason, every scribe who has been discipled in the kingdom of heaven is like a homeowner who brings out of his storeroom new treasures as well as old.”
The Rejection at Nazareth
(Mark 6:1–6; Luke 4:16–30)
53When Jesus had finished these parables, He withdrew from that place. 54Coming to His hometown, He taught the people in their synagogue, and they were astonished. “Where did this man get such wisdom and miraculous powers?” they asked. 55“Isn’t this the carpenter’s son? Isn’t His mother’s name Mary, and aren’t His brothers James, Joseph,g Simon, and Judas? 56Aren’t all His sisters with us as well? Where then did this man get all these things?” 57And they took offense at Him.
But Jesus said to them, “Only in his hometown and in his own household is a prophet without honor.” 58And He did not do many miracles there, because of their unbelief.
The Truth Will Set You Free
(2 John 1:4–6)
30As Jesus spoke these things, many believed in Him. 31So He said to the Jews who had believed Him, “If you continue in My word, you are truly My disciples. 32Then you will know the truth, and the truth will set you free.”
33“We are Abraham’s descendants,” they answered. “We have never been slaves to anyone. How can You say we will be set free?”
34Jesus replied, “Truly, truly, I tell you, everyone who sins is a slave to sin. 35A slave does not remain in the house forever, but a son remains forever. 36So if the Son sets you free, you will be free indeed.
37I know you are Abraham’s descendants, but you are trying to kill Me because My word has no place within you. 38I speak of what I have seen in the presence of the Father, and you do what you have heard from your father.”
39“Abraham is our father,” they replied.
“If you were children of Abraham,” said Jesus, “you would do the works of Abraham. 40But now you are trying to kill Me, a man who has told you the truth that I heard from God. Abraham never did such a thing. 41You are doing the works of your father.”
“We are not illegitimate children,” they declared. “Our only Father is God Himself.”
42Jesus said to them, “If God were your Father, you would love Me, for I have come here from God. I have not come on My own, but He sent Me.
43Why do you not understand what I am saying? It is because you are unable to accept My message. 44You belong to your father, the devil, and you want to carry out his desires. He was a murderer from the beginning, refusing to uphold the truth, because there is no truth in him. When he lies, he speaks his native language, because he is a liar and the father of lies. 45But because I speak the truth, you do not believe Me!
46Which of you can prove Me guilty of sin? If I speak the truth, why do you not believe Me? 47Whoever belongs to God hears the words of God. The reason you do not hear is that you do not belong to God.”
Before Abraham Was Born,
I AM
48The Jews answered Him, “Are we not right to say that You are a Samaritan and You have a demon?”
49“I do not have a demon,” Jesus replied, “but I honor My Father, and you dishonor Me. 50I do not seek My own glory. There is One who seeks it, and He is the Judge. 51Truly, truly, I tell you, if anyone keeps My word, he will never see death.”
52“Now we know that You have a demon!” declared the Jews. “Abraham died, and so did the prophets, yet You say that anyone who keeps Your word will never taste death. 53Are You greater than our father Abraham? He died, as did the prophets. Who do You claim to be?”
54Jesus answered, “If I glorify Myself, My glory means nothing. The One who glorifies Me is My Father, of whom you say, ‘He is ourg God.’ 55You do not know Him, but I know Him. If I said I did not know Him, I would be a liar like you. But I do know Him, and I keep His word. 56Your father Abraham rejoiced that he would see My day. He saw it and was glad.”
57Then the Jews said to Him, “You are not yet fifty years old, and You have seen Abraham?”
58“Truly, truly, I tell you,” Jesus declared, “before Abraham was born, I am!
59At this, they picked up stones to throw at Him. But Jesus was hidden and went out of the temple area.i
The Reply of the Tongue
Is
from the LORD;)
1The plans of the heart belong to man,
but the reply of the tongue is from the LORD.
2All a man’s ways are pure in his own eyes,
but his motives are weighed out by the LORD.
3Commit your works to the LORD
and your plans will be achieved.
4The LORD has made everything for His purpose--
even the wicked for the day of disaster.
5Everyone who is proud in heart is detestable to the LORD;
be assured that he will not go unpunished.
6By loving devotion and faithfulness iniquity is atoned for,
and by the fear of the LORD one turns aside from evil.
7When a man’s ways please the LORD,
He makes even the man’s enemies live at peace with him.
8Better a little with righteousness
than great gain with injustice.
9A man’s heart plans his course,
but the LORD determines his steps.
10A divine verdict is on the lips of a king;
his mouth must not betray justice.
11Honest scales and balances are from the LORD;
all the weights in the bag are His concern.
12Wicked behavior is detestable for kings,
for a throne is established through righteousness.
13Righteous lips are a king’s delight,
and he who speaks honestly is beloved.
14The wrath of a king is a messenger of death,
but a wise man will pacify it.
15When a king’s face brightens, there is life;
his favor is like a rain cloud in spring.
16How much better to acquire wisdom than gold!
To gain understanding is more desirable than silver.
17The highway of the upright leads away from evil;
he who guards his way protects his life.
18Pride goes before destruction,
and a haughty spirit before a fall.
19It is better to be lowly in spirit among the humble
than to divide the spoil with the proud.
20Whoever heeds instruction will find success,a
and blessed is he who trusts in the LORD.
21The wise in heart are called discerning,
and pleasant speech promotes instruction.
22Understanding is a fountain of life to its possessor,
but the discipline of fools is folly.
23The heart of the wise man instructs his mouth
and adds persuasiveness to his lips.
24Pleasant words are a honeycomb,
sweet to the soul and healing to the bones.
25There is a way that seems right to a man,
but its end is the way of death.
26A worker’s appetite works for him
because his hunger drives him onward.
27A worthless man digs up evil,
and his speechb is like a scorching fire.
28A perverse man spreads dissension,
and a gossip divides close friends.
29A violent man entices his neighbor
and leads him down a path that is not good.
30He who winks his eye devises perversity;
he who purses his lips is bent on evil.
31Gray hair is a crown of glory;
it is attained along the path of righteousness.
32He who is slow to anger is better than a warrior,
and he who controls his temper is greater than one who captures a city.
33The lot is cast into the lap,
but its every decision is from the LORD.
Definition and Nature:
Humility is a fundamental virtue in Christian theology, characterized by a modest view of one's own importance and a recognition of one's dependence on God. It involves a willingness to submit to God's will and to serve others selflessly. Humility is often contrasted with pride, which is considered a root of sin.
Biblical Foundation:
The Bible consistently emphasizes the importance of humility. In the Old Testament, humility is often associated with wisdom and the fear of the Lord. Proverbs 22:4 states, "The reward of humility and the fear of the LORD is riches and honor and life." This verse highlights the blessings that accompany a humble heart.
In the New Testament, Jesus Christ is the ultimate example of humility. Philippians 2:5-8 describes how Jesus, though being in the form of God, "emptied Himself, taking the form of a servant, being made in human likeness. And being found in appearance as a man, He humbled Himself and became obedient to death—even death on a cross." This passage underscores the depth of Christ's humility and His willingness to sacrifice for humanity.
Teachings of Jesus:
Jesus taught extensively on humility, often using parables and direct instruction. In Matthew 18:4, He states, "Therefore, whoever humbles himself like this little child is the greatest in the kingdom of heaven." Here, Jesus emphasizes the need for childlike humility to enter the kingdom of God.
In the Beatitudes, Jesus declares, "Blessed are the meek, for they will inherit the earth" (Matthew 5:5). Meekness, closely related to humility, is portrayed as a virtue that leads to divine blessing and inheritance.
Apostolic Teachings:
The apostles continued to teach the importance of humility in the early church. James 4:10 advises believers, "Humble yourselves before the Lord, and He will exalt you." This reflects the biblical principle that God honors those who lower themselves in humility.
Peter also exhorts Christians to adopt a humble attitude: "Clothe yourselves with humility toward one another, because God opposes the proud but gives grace to the humble" (1 Peter 5:5). This instruction highlights the communal aspect of humility, encouraging believers to serve one another in love.
Practical Application:
Humility manifests in various aspects of Christian life, including prayer, service, and relationships. In prayer, humility is expressed through acknowledging one's need for God's guidance and grace. In service, it involves putting others' needs above one's own, as exemplified by Jesus washing His disciples' feet (John 13:14-15).
In relationships, humility fosters unity and peace within the body of Christ. Ephesians 4:2 urges believers to "be completely humble and gentle; be patient, bearing with one another in love." This attitude helps maintain harmony and reflects the character of Christ.
Challenges and Misconceptions:
While humility is a virtue, it is often misunderstood as weakness or lack of confidence. However, biblical humility is not self-deprecation but rather a realistic assessment of oneself in light of God's greatness. It requires strength and courage to submit to God's will and to serve others selflessly.
Humility is a central tenet of Christian faith, deeply rooted in the teachings of Scripture. It is essential for spiritual growth, effective ministry, and harmonious relationships within the church. Through the example of Jesus and the teachings of the apostles, believers are called to cultivate humility as a reflection of their devotion to God and love for others.
Romans 12:3
For I say, through the grace given to me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God has dealt to every man the measure of faith.
.Peter 5:6
Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time:
James 4:10
Humble yourselves in the sight of the Lord, and he shall lift you up.
.
1 Peter 5:5
Likewise, you younger, submit yourselves to the elder. Yes, all of you be subject one to another, and be clothed with humility: for God resists the proud, and gives grace to the humble
James 4:6
But he gives more grace. Why he said, God resists the proud, but gives grace to the humble.
.
James 1:9
Let the brother of low degree rejoice in that he is exalted:
Psalm 131:1
Lord, my heart is not haughty, nor my eyes lofty: neither do I exercise myself in great matters, or in things too high for me.
Philippians 4:12
I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need.
Topicalbible.org
Humility
The opposite of pride, in its nature and in the degree of its prevalence. It is often extolled in the Bible, Proverbs 15:33 16:19; and the Savior especially exalts it, Matthew 18:4, and ennobles and endears it by his own example, John 13:4-17 Philippians 2:5-8. Every created being, however holy, should possess it; but in the character of the sinful sons of men it should become a fundamental and allpervading trait, to continue forever.
A prominent Christian grace (Romans 12:3; 15:17, 18; 1 Corinthians 3:5-7; 2 Corinthians 3:5; Philippians 4:11-13). It is a state of mind well pleasing to God (1 Peter 3:4); it preserves the soul in tranquillity (Psalm 69:32, 33), and makes us patient under trials (Job 1:22).Christ has set us an example of humility (Philippians 2:6-8). We should be led thereto by a remembrance of our sins (Lamentations 3:39), and by the thought that it is the way to honour (Proverbs 16:18), and that the greatest promises are made to the humble (Psalm 147:6; Isaiah 57:15; 66:2; 1 Peter 5:5). It is a "great paradox in Christianity that it makes humility the avenue to glory."
1. (n.) The state or quality of being humble; freedom from pride and arrogance; lowliness of mind; a modest estimate of one's own worth; a sense of one's own unworthiness through imperfection and sinfulness; self-abasement; humbleness.2. (n.) An act of submission or courtesy.
Acts 20:19
serving the Lord with all humility, with many tears, and with trials which happened to me by the plots of the Jews;
(WEB KJV WEY WBS YLT NAS RSV NIV)
2 Corinthians 10:1
Now I Paul, myself, entreat you by the humility and gentleness of Christ; I who in your presence am lowly among you, but being absent am of good courage toward you.
(WEB)
Ephesians 4:2
with all lowliness and humility, with patience, bearing with one another in love;
(WEB NAS)
Philippians 2:3
doing nothing through rivalry or through conceit, but in humility, each counting others better than himself;
(WEB WEY YLT NAS RSV NIV)
Colossians 2:18
Let no one rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind,
(WEB KJV WEY ASV DBY WBS NIV)
Colossians 2:23
Which things indeed appear like wisdom in self-imposed worship, and humility, and severity to the body; but aren't of any value against the indulgence of the flesh.
(WEB KJV WEY ASV DBY WBS NIV)
Colossians 3:12
Put on therefore, as God's chosen ones, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance;
(WEB NAS NIV)
Titus 3:2
to speak evil of no one, not to be contentious, to be gentle, showing all humility toward all men.
(WEB NIV)
James 1:21
Therefore, putting away all filthiness and overflowing of wickedness, receive with humility the implanted word, which is able to save your souls.
(WEB NAS)
James 3:13
Who is wise and understanding among you? Let him show by his good conduct that his deeds are done in gentleness of wisdom.
(See NIV)
1 Peter 3:15
But sanctify the Lord God in your hearts; and always be ready to give an answer to everyone who asks you a reason concerning the hope that is in you, with humility and fear:
(WEB)
1 Peter 5:5
Likewise, you younger ones, be subject to the elder. Yes, all of you gird yourselves with humility, to subject yourselves to one another; for "God resists the proud, but gives grace to the humble."
(WEB KJV WEY ASV DBY WBS NAS RSV NIV)
Psalms 45:4
In your majesty ride on victoriously on behalf of truth, humility, and righteousness. Let your right hand display awesome deeds.
(WEB NIV)
Proverbs 11:2
When pride comes, then comes shame, but with humility comes wisdom.
(WEB NIV)
Proverbs 15:33
The fear of Yahweh teaches wisdom. Before honor is humility.
(WEB KJV JPS ASV DBY WBS YLT NAS RSV NIV)
Proverbs 16:19
Better is humility of spirit with the poor, Than to apportion spoil with the proud.
(YLT)
Proverbs 18:12
Before destruction the heart of man is proud, but before honor is humility.
(WEB KJV JPS ASV DBY WBS YLT NAS RSV NIV)
Proverbs 22:4
The result of humility and the fear of Yahweh is wealth, honor, and life.
(WEB KJV JPS ASV DBY WBS YLT NAS RSV NIV)
Proverbs 29:23
The pride of man humbleth him, And humility of spirit upholdeth honour.
(YLT)
Zephaniah 2:3
Seek Yahweh, all you humble of the land, who have kept his ordinances. Seek righteousness. Seek humility. It may be that you will be hidden in the day of Yahweh's anger.
(WEB JPS YLT NAS RSV NIV)
But GROW
IN the
GR.ACE and KNOWLEDGE
of our Lord
and Savior Jesus Christ.
To HIM be
the GLORY both now and
to the day
of eternity. AMEN.
HE Who
FALLS on THIS STONE
will be
BROKEN to Pieces
Luke 20:18
Everyone who falls on this stone will be broken to pieces, but he on whom it falls will be crushed.”
Isaiah 8:14-15
And He will be a sanctuary—but to both houses of Israel a stone of stumbling and a rock of offense, to the dwellers of Jerusalem a trap and a snare. / Many will stumble over these; they will fall and be broken; they will be ensnared and captured.”
Yikes;
This is Extremely Misguided,
and really
puts into perspective
other
doctrinal frameworks
“Authored”
by these
so called Witnesses
in the
Body of Christ
I use this resource often, but I will
BE 100% CLEAR
this above
information is Thoroughly Inaccurate.
Its simply Christian
Ignorance
This LACK of
Personal Knowledge of Christ Messiah,
Root of David,
Christ Incarnate, The Cornerstone,
The Trinitarian Source of Life
The Holy Spirit of Truth
The Relationship between
Christ and
the church, his Bride
Is 100%
False and Merely
Intimate
Relational Ignorance
Examine and sources Well
The TRUTH will Guide You
And You Will
Fully Know the TRUTH
I will take
Reproach on the Credibility
of the
other articles of
knowledge God
is a Personal Relationship of
Fully Known
Experience, not Marely
Educational Endeavor
from
man made philospphy not
Rooted
in the Source
Paul and the False Apostles
1I hope you will put up with a little of my foolishness, but you are already doing that. 2I am jealous for you with a godly jealousy. For I promised you to one husband, to present you as a pure virgin to Christ.
3I am afraid, however, that just as Eve was deceived by the serpent’s cunning, your minds may be led astray from your simple and pure devotion to Christ. 4For if someone comes and proclaims a Jesus other than the One we proclaimed, or if you receive a different spirit than the One you received, or a different gospel than the one you accepted, you put up with it very easily.
5I consider myself in no way inferior to those “super-apostles.” 6Although I am not a polished speaker, I am certainly not lacking in knowledge. We have made this clear to you in every way possible.
7Was it a sin for me to humble myself in order to exalt you, because I preached the gospel of God to you free of charge? 8I robbed other churches by accepting their support in order to serve you. 9And when I was with you and in need, I was not a burden to anyone; for the brothers who came from Macedonia supplied my needs. I have refrained from being a burden to you in any way, and I will continue to do so. 10As surely as the truth of Christ is in me, this boasting of mine will not be silenced in the regions of Achaia. 11Why? Because I do not love you? God knows I do!
12But I will keep on doing what I am doing, in order to undercut those who want an opportunity to be regarded as our equals in the things of which they boast. 13For such men are false apostles, deceitful workers, masquerading as apostles of Christ. 14And no wonder, for Satan himself masquerades as an angel of light. 15It is not surprising, then, if his servants masquerade as servants of righteousness. Their end will correspond to their actions.
Paul’s Suffering and Service
(Colossians 1:24–29)
16I repeat: Let no one take me for a fool. But if you do, then receive me as a fool, so that I too may boast a little. 17In this confident boasting of mine, I am not speaking as the Lord would, but as a fool. 18Since many are boasting according to the flesh, I too will boast. 19For you gladly put up with fools, since you are so wise.20In fact, you even put up with anyone who enslaves you or exploits you or takes advantage of you or exalts himself or strikes you in the face. 21To my shame I concede that we were too weak for that!
Speaking as a fool, however, I can match what anyone else dares to boast about.22Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I. 23Are they servants of Christ? (I am speaking as if I were out of my mind.) I am so much more: in harder labor, in more imprisonments, in worse beatings, in frequent danger of death. 24Five times I received from the Jews the forty lashes minus one. 25Three times I was beaten with rods, once I was stoned, three times I was shipwrecked. I spent a night and a day in the open sea.
26In my frequent journeys, I have been in danger from rivers and from bandits, in danger from my countrymen and from the Gentiles, in danger in the city and in the country, in danger on the sea and among false brothers, 27in labor and toil and often without sleep, in hunger and thirst and often without food, in cold and exposure.
28Apart from these external trials, I face daily the pressure of my concern for all the churches. 29Who is weak, and I am not weak? Who is led into sin, and I do not burn with grief?
30If I must boast, I will boast of the things that show my weakness. 31The God and Father of the Lord Jesus, who is forever worthy of praise,a knows that I am not lying. 32In Damascus, the governor under King Aretas secured the city of the Damascenes in order to arrest me. 33But I was lowered in a basket through a window in the wall and escaped his grasp.
The Coming Judgment
(Genesis 7:1–24; Jude 1:17–23)
1Beloved, this is now my second letter to you. Both of them are reminders to stir you to wholesome thinking 2by recalling what was foretold by the holy prophets and commanded by our Lord and Savior through your apostles.
3Most importantly, you must understand that in the last days scoffers will come, scoffing and following their own evil desires.a 4“Where is the promise of His coming?” they will ask. “Ever since our fathers fell asleep, everything continues as it has from the beginning of creation.”
5But they deliberately overlook the fact that long ago by God’s word the heavens existed and the earth was formed out of water and by water, 6through whichb the world of that time perished in the flood. 7And by that same word, the present heavens and earth are reserved for fire, being kept for the day of judgment and de
struction of ungodly men.
The Day of the Lord
(Zephaniah 1:7–18; Malachi 4:1–6; 1 Thessalonians 5:1–11)
8Beloved, do not let this one thing escape your notice: With the Lord a day is like a thousand years, and a thousand years are like a day.c 9The Lord is not slow in keeping His promise as some understand slowness, but is patient with you, not wanting anyone to perish but everyone to come to repentance.
10But the Day of the Lord will come like a thief. The heavens will disappear with a roar, the elements will be destroyedd by fire, and the earth and its works will be laid bare.
11Since everything will be destroyed in this way, what kind of people ought you to be? You ought to conduct yourselves in holiness and godliness 12as you anticipate and hasten the coming of the day of God, when the heavens will be destroyed by fire and the elements will melt in the heat. 13But in keeping with God’s promise, we are looking forward to a new heaven and a new earth, where righteousness dwells.
Final Exhortations
Therefore, beloved, as you anticipate these things, make every effort to be found at peace—spotless and blameless in His sight.
15Consider also that our Lord’s patience brings salvation, just as our beloved brother Paul also wrote you with the wisdom God gave him. 16He writes this way in all his letters,g speaking in them about such matters. Some parts of his letters are hard to understand, which ignorant and unstable people distort,h as they do the rest of the Scriptures, to their own destruction.
17Therefore, beloved, since you already know these things, be on your guard so that you will not be carried away by the error of the lawless and fall from your secure standing. 18But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory both now and to the day of eternity.
Amen.
The Perfect High Priest
(Psalm 110:1–7)
Every high priest is appointed from among men to represent them in matters relating to God, to offer gifts and sacrifices for sins.
He is able to deal gently with those who are ignorant and misguided, since he himself is subject to weakness.
That is why he is obligated to offer sacrifices for his own sins, as well as for the sins of the people.
No one takes this honor upon himself; he must be called by God, just as Aaron was.
So also Christ did not take upon Himself the glory of becoming a high priest, but He was called by the One who said to Him:
“You are My Son;
today
I have become Your Father.”
And in
another passage God says:
“You are a priest forever
in the
order of Melchizedek.”
During the days of Jesus’ earthly life, He offered up prayers and petitions with loud cries and tears to the One who could save Him from death, and He was heard because of His reverence. Although He was a Son, He learned obedience from what He suffered. And having been made perfect, He became the source of eternal salvation to all who obey Him and was designated by God as high priest in the order of Melchizedek.
Milk and Solid Food
(1 Corinthians 3:1–9)
11We have much to say about this, but it is hard to explain, because you are dull of hearing. 12Although by this time you ought to be teachers, you need someone to reteach you the basic principles of God’s word.c You need milk, not solid food!
13For everyone who lives on milk is still an infant, inexperienced in the message of righteousness. 14But solid food is for the mature, who by constant use have trained their senses to distinguish good from evil.
Although by this time you ought to be teachers
2 Timothy 2:24
And a servant of the Lord must not be quarrelsome, but must be kind to everyone, able to teach, and forbearing.
Titus 1:9
He must hold firmly to the faithful word as it was taught, so that he can encourage others by sound teaching and refute those who contradict it.
Colossians 3:16
Let the word of Christ richly dwell within you as you teach and admonish one another with all wisdom, and as you sing psalms, hymns, and spiritual songs with gratitude in your hearts to God.
you need someone to reteach you the basic principles of God’s word.
1 Corinthians 3:1
Brothers, I could not address you as spiritual, but as worldly—as infants in Christ.
Galatians 4:9
But now that you know God, or rather are known by God, how is it that you are turning back to those weak and worthless principles? Do you wish to be enslaved by them all over again?
Hebrews 6:1
Therefore let us leave the elementary teachings about Christ and go on to maturity, not laying again the foundation of repentance from dead works, and of faith in God,
You need milk, not solid food!
1 Corinthians 3:2
I gave you milk, not solid food, for you were not yet ready for solid food. In fact, you are still not ready,
1 Peter 2:2
Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation,
Ephesians 4:14
Then we will no longer be infants, tossed about by the waves and carried around by every wind of teaching and by the clever cunning of men in their deceitful scheming.
Isaiah 28:9-10
Whom is He trying to teach? To whom is He explaining His message? To infants just weaned from milk? To babies removed from the breast? / For they hear: “Order on order, order on order, line on line, line on line; a little here, a little there.”
2 Timothy 3:7
who are always learning but never able to come to a knowledge of the truth.
1 Corinthians 14:20
Brothers, stop thinking like children. In regard to evil be infants, but in your thinking be mature.
2 Peter 3:18
But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory both now and to the day of eternity. Amen.
Jeremiah 6:10
To whom can I give this warning? Who will listen to me? Look, their ears are closed, so they cannot hear. See, the word of the LORD has become offensive to them; they find no pleasure in it.
Matthew 13:15
For this people’s heart has grown callous; they hardly hear with their ears, and they have closed their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn, and I would heal them.’
2 Timothy 4:3
For the time will come when men will not tolerate sound doctrine, but with itching ears they will gather around themselves teachers to suit their own desires.
Matthew 17:17
Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me.
Mark 9:19
He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me.
Ezra 7:10
For Ezra had prepared his heart to seek the law of the LORD, and to do it, and to teach in Israel statutes and judgments.
Psalm 34:11
Come, ye children, hearken unto me: I will teach you the fear of the LORD.
1 Corinthians 14:19
Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknowntongue.
Isaiah 28:9,10,13
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts…
Philippians 3:1
Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it issafe.
Hebrews 6:1
Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God,
2 Samuel 16:23
And the counsel of Ahithophel, which he counselled in those days, was as if a man had inquired at the oracle of God: so was all the counsel of Ahithophel both with David and with Absalom.
Acts 7:38
This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us:
Romans 3:2
Much every way: chiefly, because that unto them were committed the oracles of God.
as have.
Hebrews 5:13
For every one that useth milk is unskilful in the word of righteousness: for he is a babe.
Isaiah 55:1
Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price.
1 Corinthians 3:1-3
And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, evenas unto babes in Christ…
Righteousness through Faith in Christ
(Romans 3:21–31)
1Finally, my brothers, rejoice in the Lord. It is no trouble for me to write the same things to you again, and it is a safeguard for you.
2Watch out for those dogs, those workers of evil, those mutilators of the flesh!3For it is we who are the circumcision, we who worship by the Spirit of God, who glory in Christ Jesus, and who put no confidence in the flesh— 4though I myself could have such confidence.
If anyone else thinks he has grounds for confidence in the flesh, I have more:5circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin; a Hebrew of Hebrews; as to the law, a Pharisee; 6as to zeal, persecuting the church; as to righteousness in the law, faultless.
7But whatever was gain to me I count as loss for the sake of Christ. 8More than that, I count all things as loss compared to the surpassing excellence of knowing Christ Jesus my Lord, for whom I have lost all things. I consider them rubbish, that I may gain Christ 9and be found in Him, not having my own righteousness from the law, but that which is through faith in Christ,a the righteousness from God on the basis of faith.
10I want to know Christ and the power of His resurrection and the fellowship of His sufferings, being conformed to Him in His death, 11and so, somehow, to attain to the resurrection from the dead.
Pressing on toward the Goal
12Not that I have already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me. 13Brothers, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, 14I press on toward the goal to win the prize of God’s heavenly calling in Christ Jesus.
15All of us who are mature should embrace this point of view. And if you think differently about some issue, God will reveal this to you as well. 16Nevertheless, we must live up to what we have already attained.
Citizenship in Heaven
17Join one another in following my example, brothers, and carefully observe those who walk according to the pattern we set for you. 18For as I have often told you before, and now say again even with tears: Many live as enemies of the cross of Christ. 19Their end is destruction, their god is their belly, and their glory is in their shame. Their minds are set on earthly things.
20But our citizenship is in heaven, and we eagerly await a Savior from there, the Lord Jesus Christ, 21who, by the power that enables Him to subject all things to Himself, will transform our lowly bodies to be like His glorious body.
Definition and Identification:
False apostles are individuals who claim to be apostles of Christ but are deceitful workers, masquerading as apostles to lead believers astray. The New Testament provides warnings and descriptions of such individuals, emphasizing the need for discernment within the Christian community.
Biblical References:
The concept of false apostles is primarily addressed in the writings of the Apostle Paul. In 2 Corinthians 11:13-15 , Paul warns the Corinthian church, stating, "For such men are false apostles, deceitful workers, masquerading as apostles of Christ. And no wonder, for Satan himself masquerades as an angel of light. It is not surprising, then, if his servants masquerade as servants of righteousness. Their end will correspond to their actions."
Characteristics:
False apostles are characterized by their deceitful nature and their ability to disguise themselves as genuine servants of Christ. They often possess persuasive speech and charismatic personalities, which they use to manipulate and deceive believers. Their teachings may appear to be aligned with Christian doctrine but ultimately lead away from the truth of the Gospel.
Warnings and Exhortations:
The New Testament contains several warnings against false apostles and false teachings. In Galatians 1:6-9 , Paul expresses astonishment that the Galatians are turning to a different gospel, which is no gospel at all. He emphasizes that even if an angel from heaven should preach a gospel contrary to the one they received, they should be accursed.
In Revelation 2:2 , the church in Ephesus is commended for testing those who claim to be apostles but are not, and for finding them false. This highlights the importance of discernment and testing the spirits to ensure adherence to true apostolic teaching.
Impact on the Early Church:
The presence of false apostles posed a significant threat to the early Christian communities. They often sought to undermine the authority of true apostles and introduce heretical teachings. The early church fathers, such as Irenaeus and Tertullian, also addressed the issue of false apostles and heresies, emphasizing the need for adherence to apostolic tradition and the teachings of the true apostles.
Discernment and Defense:
Believers are encouraged to exercise discernment and to be vigilant against false apostles. In 1 John 4:1 , the apostle John advises, "Beloved, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world." This testing involves comparing teachings with the Scriptures and the apostolic tradition handed down through the church.
Conclusion:
While the Bible does not provide an exhaustive list of false apostles, it offers clear guidance on identifying and responding to them. The emphasis is on maintaining fidelity to the Gospel of Christ and the teachings of the true apostles, ensuring that the church remains rooted in sound doctrine and protected from deception.
The concept of the power of the cross is central to Christian theology, symbolizing the pivotal moment of Jesus Christ's sacrificial death and its profound implications for humanity. The cross, once a symbol of shame and execution, has become the emblem of salvation, redemption, and victory over sin and death.
Biblical Foundation
The power of the cross is rooted in the New Testament, where the Apostle Paul articulates its significance. In 1 Corinthians 1:18, Paul writes, "For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God." This verse highlights the transformative nature of the cross, which, though seemingly foolish to the world, embodies divine power for believers.
Redemption and Atonement
The cross is the means by which Jesus Christ accomplished the atonement for sin. Through His death, He paid the penalty for humanity's transgressions, satisfying the justice of God. In Colossians 2:14, Paul explains, "having canceled the debt ascribed to us in the decrees that stood against us. He took it away, nailing it to the cross." This act of redemption is central to the Christian understanding of salvation, emphasizing that through the cross, believers are reconciled to God.
Victory Over Sin and Death
The cross also signifies victory over sin and death. In Romans 6:6, Paul states, "We know that our old self was crucified with Him so that the body of sin might be rendered powerless, that we should no longer be slaves to sin." The crucifixion of Christ breaks the power of sin, liberating believers from its bondage. Furthermore, the resurrection, which follows the crucifixion, underscores the defeat of death, as expressed in 1 Corinthians 15:55-57: "Where, O death, is your victory? Where, O death, is your sting?... But thanks be to God, who gives us the victory through our Lord Jesus Christ!"
Reconciliation and Peace
The cross is also a symbol of reconciliation and peace. Ephesians 2:14-16 describes how Christ, through the cross, has broken down the dividing wall of hostility, creating peace and unity among believers: "For He Himself is our peace, who has made the two one and has torn down the dividing wall of hostility... and in one body to reconcile both of them to God through the cross, by which He extinguished their hostility." The cross thus serves as the foundation for unity within the body of Christ, transcending ethnic and cultural barriers.
The Call to Discipleship
The power of the cross extends to the call of discipleship. Jesus invites His followers to take up their own crosses, signifying a life of self-denial and commitment to His teachings. In Matthew 16:24, Jesus declares, "If anyone would come after Me, he must deny himself and take up his cross and follow Me." This call to discipleship involves embracing the sacrificial nature of the cross, living a life that reflects the values and mission of Christ.
Conclusion
The power of the cross is a multifaceted doctrine that encompasses redemption, victory, reconciliation, and discipleship. It is the cornerstone of Christian faith, representing the ultimate expression of God's love and justice. Through the cross, believers find forgiveness, freedom, and the hope of eternal life.
Now we SEE
but a
DIM reflection
as in a mirror
2 Corinthians 3:18
And we, who with unveiled faces all reflect the glory of the Lord, are being transformed into His image with intensifying glory, which comes from the Lord, who is the Spirit.
James 1:23-24
For anyone who hears the word but does not carry it out is like a man who looks at his face in a mirror, / and after observing himself goes away and immediately forgets what he looks like.
Proverbs 27:19
As water reflects the face, so the heart reflects the true man.
then we shall see face to face
Numbers 12:8
I speak with him face to face, clearly and not in riddles; he sees the form of the LORD. Why then were you unafraid to speak against My servant Moses?”
Exodus 33:11
Thus the LORD would speak to Moses face to face, as a man speaks to his friend. Then Moses would return to the camp, but his young assistant Joshua son of Nun would not leave the tent.
Revelation 22:4
They will see His face, and His name will be on their foreheads.
Now I know in part;
1 Corinthians 8:2
The one who thinks he knows something does not yet know as he ought to know.
Ecclesiastes 3:11
He has made everything beautiful in its time. He has also set eternity in the hearts of men, yet they cannot fathom the work that God has done from beginning to end.
Deuteronomy 29:29
The secret things belong to the LORD our God, but the things revealed belong to us and to our children forever, so that we may follow all the words of this law.
then I shall know fully
Isaiah 11:9
They will neither harm nor destroy on all My holy mountain, for the earth will be full of the knowledge of the LORD as the sea is full of water.
Jeremiah 31:34
No longer will each man teach his neighbor or his brother, saying, ‘Know the LORD,’ because they will all know Me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquities and will remember their sins no more.”
Hebrews 8:11
No longer will each one teach his neighbor or his brother, saying, ‘Know the Lord,’ because they will all know Me, from the least of them to the greatest.
even as I am fully known
Psalm 139:1-4
For the choirmaster. A Psalm of David. O LORD, You have searched me and known me. / You know when I sit and when I rise; You understand my thoughts from afar. / You search out my path and my lying down; You are aware of all my ways. …
Galatians 4:9
But now that you know God, or rather are known by God, how is it that you are turning back to those weak and worthless principles? Do you wish to be enslaved by them all over again?
2 Timothy 2:19
Nevertheless, God’s firm foundation stands, bearing this seal: “The Lord knows those who are His,” and, “Everyone who calls on the name of the Lord must turn away from iniquity.”
1 John 3:2
Beloved, we are now children of God, and what we will be has not yet been revealed. We know that when Christ appears, we will be like Him, for we will see Him as He is.
2 Corinthians 3:18
But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.
2 Corinthians 5:7
(For we walk by faith, not by sight:)
Philippians 3:12
Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.
darkly.
Judges 14:12-19
And Samson said unto them, I will now put forth a riddle unto you: if ye can certainly declare it me within the seven days of the feast, and find it out, then I will give you thirty sheets and thirty change of garments: …
Ezekiel 17:2
Son of man, put forth a riddle, and speak a parable unto the house of Israel;
face.
Exodus 33:11
And the LORD spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle.
Numbers 12:8
With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant Moses?
Matthew 5:8
Blessed are the pure in heart: for they shall see God.
now.
1 Corinthians 13:9,10
For we know in part, and we prophesy in part…
John 10:15
As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.
What does
"From
Glory to Glory"
Mean?
Definition and Context
“From Glory to Glory” is a phrase often associated with 2 Corinthians 3:18, which says, “And we, who with unveiled faces all reflect the glory of the Lord, are being transformed into His image with intensifying glory, which comes from the Lord, who is the Spirit.” In older translations, this is rendered more literally as “from glory to glory.” This expression points to a progressive transformation in the life of believers-a journey of spiritual growth and increased reflection of God’s holiness.
Although the exact phrase “from glory to glory” appears in various English translations, the underlying Greek text conveys a continual progression of God’s glory being reflected more and more in His followers. The idea is that the believer’s life moves ever closer to the likeness of Christ, and that each stage of growth is marked by the glorious presence and work of the Holy Spirit.
Old Testament Foundations of “Glory”
1. The Weight of God’s Presence (Hebrew: “Kabod”)
In the Old Testament, “glory” is often translated from the Hebrew word “kabod,” which literally suggests “weight” or “heaviness.” This conveys that God’s presence is substantial and awe-inspiring. A key passage is Exodus 24:16-17, where the glory of the Lord rests on Mount Sinai and appears like a consuming fire. This imagery sets the foundation for understanding “glory” as God’s manifest presence among His people.
2. The Tabernacle and Temple
God’s glory was visibly present in the Tabernacle (Exodus 40:34-35) and later in Solomon’s Temple (1 Kings 8:10-11). These historical records underscore that wherever God chooses to dwell, His glory resides. Early archaeological findings of ancient worship structures in the Near East have highlighted how unique Israel’s Tabernacle worship was compared to surrounding cultures, supporting the historicity of the biblical narratives.
3. Prophetic Hope of Greater Glory
Prophets such as Isaiah spoke of a future time when the glory of God would fill the whole earth (Isaiah 6:3). This anticipation of God’s glory increasing and filling creation resonates with the concept of moving from one stage of His revelation to a fuller manifestation-an early foreshadowing of the New Testament deeper revelation of Christ.
New Testament Development
1. Christ as the Embodiment of God’s Glory
The Gospel of John emphasizes Jesus as the incarnate Word of God who reveals the glory of the Father. John 1:14 says, “The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the one and only Son from the Father, full of grace and truth.” This establishes that Jesus Himself is the fullest expression of God’s glory in human form.
2. The Holy Spirit’s Role in Transformation
The New Testament teaches that the indwelling Holy Spirit empowers believers to walk in God’s ways. In 2 Corinthians 3:18, Paul underlines that the same Spirit who gives life is transforming believers to become increasingly Christlike. This transformation is not instantaneous but continual, reflecting a stair-step progression of God’s glory in a believer’s life.
3. The Resurrection as the Pinnacle of Glory
The resurrection of Christ, supported by extensive manuscript evidence and historical inquiry, exemplifies ultimate glory and power over death. Romans 6:4attests that just as Christ was raised from the dead by the “glory of the Father,” we too may walk in newness of life. This points toward “from glory to glory” culminating in the resurrection power for all who believe.
Practical Understanding of
Transformation
Sanctification Over TIME
The spiritual journey includes growth in character and love for others (Philippians 1:9-11). Christian tradition-and even behavioral science observations-validate that consistent application of scriptural principles over time reshapes desires, attitudes, and behaviors. The phrase “from glory to glory” captures how these small transformations accumulate, so a believer radiantly reflects more of Christ.
2. Evidence in Daily Life
Anecdotal cases of individuals who have undergone radical transformations-from lives marked by destructive habits to renewed faith-demonstrate what “from glory to glory” looks like practically. Their changed priorities, moral compass, and sense of purpose align with the scriptural testimony that the Holy Spirit regenerates hearts (Titus 3:5-6).
3. The Ultimate Fulfillment
While believers live in progressive sanctification, Scripture teaches that the ultimate fulfillment of glory will be in the eternal presence of God (Revelation 21:23). The journey is ongoing in this life, but will see its completion “when He appears” (1 John 3:2), and believers will reflect Christ perfectly.
Biblical and Historical Testimony
1. Consistency of Manuscript Evidence
Documents such as the Dead Sea Scrolls (Old Testament) and numerous early New Testament manuscripts validate the integrity of these biblical texts. Scholars who have painstakingly compared the manuscripts confirm that the core doctrines-such as the deity of Christ, the role of the Holy Spirit, and the call to holy living-have been preserved with remarkable accuracy.
2. Archaeological Finds Corroborating Scripture
Archaeological discoveries like the Tel Dan Stele, the Cyrus Cylinder, and the Lachish Letters reveal historical details consistent with biblical accounts. These external validations strengthen confidence in the reliability of Scripture, forming a contextual backdrop for understanding spiritual truths like “from glory to glory.”
3. God’s Creative Work and Design
Many scientists who affirm intelligent design note the complexities in creation that point to a Creator. Observations in geology, biology, and physics-such as the specified complexity in DNA-can be aligned with the recognition that God’s creative glory is reflected all around us (Psalm 19:1). This awareness of a designed cosmos underscores the idea that we are part of a grand narrative, moving toward a divine purpose revealed in Scripture.
Living “From Glory to Glory”
1. Reflecting the Character of Christ
To move “from glory to glory” means to continually seek spiritual growth. Studying the Bible, praying, practicing Christlike love, and being sensitive to the Holy Spirit’s leading deepen the transformation process.
2. Hope and Assurance
This phrase also instills hope: believers are not stagnant but are on a journey of ongoing renewal. The certainty of God’s faithfulness throughout history-seen in both Scripture and corroborated history-assures believers that He will complete the work He has started (Philippians 1:6).
3. Forward-Looking Perspective
Finally, “from glory to glory” calls for a forward-looking mindset. It leads believers to anticipate each new stage of growth and ultimately the eternal glory of being with the Lord face-to-face.
“From Glory to Glory” beautifully captures the Christian’s spiritual journey of increased reflection of God’s character. Grounded in the Old Testament’s portrayal of God’s manifest presence, fulfilled in Jesus Christ’s full embodiment of divine glory, and brought to life by the Holy Spirit, this concept points to continual transformation.
As the faithful study Scripture and experience the Holy Spirit’s work, they advance step by step in sanctification until the final, glorious hope of eternal life with God. The reliability of the Bible, supported by both manuscript evidence and archaeological corroboration, forms the trustworthy foundation for understanding and living out this transformative promise. And all of it ultimately testifies to the glory of the One who is continually shaping His people “from glory to glory.”
Who is referred to as the
Root of David?
“Root of David”
The phrase “Root of David” appears explicitly in the Book of Revelation and draws from earlier Old Testament imagery. This title highlights a Messianic identity that both precedes and emerges from King David’s lineage. It emphasizes both divine origin and royal descent.
1. Revelation 5:5: “Then one of the elders said to me, ‘Do not weep! Behold, the Lion of the tribe of Judah, the Root of David, has triumphed…’”
2. Revelation 22:16: “I, Jesus, have sent My angel to give you this testimony for the churches. I am the Root and the Offspring of David, the bright Morning Star.”
These New Testament references crystallize the identification of Jesus with the title “Root of David,” a designation closely linked to His Messianic role.
Messianic Connection
The concept of a “root” in the context of Davidic lineage is grounded in Old Testament prophecies:
- Isaiah 11:1: “Then a shoot will spring up from the stump of Jesse, and a branch from his roots will bear fruit.”
- Isaiah 11:10: “On that day the Root of Jesse will stand as a banner for the peoples; the nations will seek Him, and His place of rest will be glorious.”
These passages highlight both a promise of continuity in David’s line-through Jesse, David’s father-and a promise that this figure (the “Root/Branch”) will be an extraordinary ruler of worldwide significance. When the Book of Revelation refers to the “Root of David,” it points directly back to these Isaiah prophecies, now fulfilled in Jesus as the Messiah.
Meaning of “Root”
A “root” is both the origin and sustaining source of life for a plant. Describing someone as the “Root” of David shows that:
1. Preexistence and Supremacy: The “Root” comes before, precedes, and enables the growth of the family line. As God incarnate, Jesus existed before David (cf. John 8:58) and stands as the eternal origin of the Davidic kingdom.
2. Continuation of the Davidic Line: Simultaneously, He emerges from David’s lineage (as an “Offspring”). This dual reality captures Jesus’s divine nature (the “Root,” preceding David) and His human nature (the “Offspring,” descending from David’s line).
Genealogical Evidence
The New Testament genealogies underline Jesus’s descent from David:
- Matthew 1:1: “This is the record of the genealogy of Jesus Christ, the son of David, the son of Abraham.”
- Luke 3:31: In Luke’s genealogy, Jesus is shown in the lineage of David through Nathan.
These genealogies corroborate that Jesus is indeed of Davidic descent, fulfilling the prophetic requirement for the Messiah to emerge from David’s family line (cf. Jeremiah 23:5).
Archaeological and Historical Corroborations
Archaeological findings such as the Tel Dan Stele (9th century BC) reference the “House of David,” indicating a recognized royal dynasty. This extrabiblical mention underlines the historicity of David’s line. The resonance between Scripture’s genealogical records and external artifacts reinforces that a genuine Davidic house existed, preparing the way for one who would be known as the anticipated Messiah.
Theological Implications
1. Messianic Kingship: Referring to Jesus as the “Root of David” underscores His eternal authority and rightful claim to David’s throne (cf. Luke 1:32-33).
2. Fulfillment of Prophecy: Jesus fulfills Old Testament promises that a King from David’s seed would reign forever (2 Samuel 7:12-13; Isaiah 9:7).
3. Divine-Human Nature: By definition, the “Root” (divine origin) and “Offspring” (human lineage) of David unites Jesus’s person as fully God and fully man.
Relevance for Faith and Worship
The title “Root of David” offers confidence in the consistency of biblical prophecy and its fulfillment. Believers recognize that God orchestrated history from David’s era to Christ’s life on earth, verifying both the human descent and divine nature of Jesus. Trust in this title affirms the scriptural testimony that all promises-including ultimate redemption-rest in the one who is both source and descendant of David’s line.
“Root of David” is a Messianic title identifying the One who has both originated and emerged from King David’s lineage. From Old Testament prophecies like Isaiah 11 to the New Testament witness in Revelation, it reveals a figure who is both preexistent and fully part of David’s royal house. In the Christian context, the “Root of David” is Jesus Christ, fulfilling God’s covenant with David and ultimately demonstrating divine authority and saving power.
Jesus the True Vine
…
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
If anyone
does not remain in Me,
he is like a
branch that is thrown
away and withers.
Such
branches are gathered up,
thrown into the FIRE, and
Burned.…
I AM the VINE and YOU are the BRANCHES
Isaiah 5:1-7
I will sing for my beloved a song of his vineyard: My beloved had a vineyard on a very fertile hill. / He dug it up and cleared the stones and planted the finest vines. He built a watchtower in the middle and dug out a winepress as well. He waited for the vineyard to yield good grapes, but the fruit it produced was sour! / “And now, O dwellers of Jerusalem and men of Judah, I exhort you to judge between Me and My vineyard. …
Psalm 80:8-19
You uprooted a vine from Egypt; You drove out the nations and transplanted it. / You cleared the ground for it, and it took root and filled the land. / The mountains were covered by its shade, and the mighty cedars with its branches. …
Ezekiel 15:1-8
Then the word of the LORD came to me, saying, / “Son of man, how does the wood of the vine surpass any other branch among the trees in the forest? / Can wood be taken from it to make something useful? Or can one make from it a peg on which to hang utensils? …
The one who remains in Me, and I in him, will bear much fruit
1 John 3:24
Whoever keeps His commandments remains in God, and God in him. And by this we know that He remains in us: by the Spirit He has given us.
Colossians 1:10
so that you may walk in a manner worthy of the Lord and may please Him in every way: bearing fruit in every good work, growing in the knowledge of God,
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.
For apart from Me you can do nothing.
2 Corinthians 3:5
Not that we are competent in ourselves to claim that anything comes from us, but our competence comes from God.
Psalm 127:1
A song of ascents. Of Solomon. Unless the LORD builds the house, its builders labor in vain; unless the LORD protects the city, its watchmen stand guard in vain.
Acts 17:28
‘For in Him we live and move and have our being.’ As some of your own poets have said, ‘We are His offspring.’
Philippians 4:13
I can do all things through Christ who gives me strength.
Galatians 2:20
I have been crucified with Christ, and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave Himself up for me.
Colossians 1:17
He is before all things, and in Him all things hold together.
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.
Romans 11:17-18
Now if some branches have been broken off, and you, a wild olive shoot, have been grafted in among the others to share in the nourishment of the olive root, / do not boast over those branches. If you do, remember this: You do not support the root, but the root supports you.
Ephesians 3:17
so that Christ may dwell in your hearts through faith. Then you, being rooted and grounded in love,
1 John 2:6
Whoever claims to abide in Him must walk as Jesus walked.
Romans 12:5
So we, being many, are one body in Christ, and every one members one of another.
1 Corinthians 10:16
The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?
1 Corinthians 12:12,27
For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ…
John 12:24
Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.
Proverbs 11:30
The fruit of the righteous is a tree of life; and he that winneth souls is wise.
Hosea 4:8
They eat up the sin of my people, and they set their heart on their iniquity.
without.
Acts 4:12
Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.
John 5:19
Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.
John 9:33
If this man were not of God, he could do nothing.
2 Corinthians 13:8
For we can do nothing against the truth, but for the truth.
John 7:16
“My teaching is not My own,” Jesus replied. “It comes from Him who sent Me.
John 12:49
I have not spoken on My own, but the Father who sent Me has commanded Me what to say and how to say it.
John 14:10
Do you not believe that I am in the Father and the Father is in Me? The words I say to you, I do not speak on My own. Instead, it is the Father dwelling in Me, performing His works.
“You are from below;
James 3:15
Such wisdom does not come from above, but is earthly, unspiritual, demonic.
Philippians 3:19
Their end is destruction, their god is their belly, and their glory is in their shame. Their minds are set on earthly things.
1 John 4:5
They are of the world. That is why they speak from the world’s perspective, and the world listens to them.
I am from above.
John 3:31
The One who comes from above is above all. The one who is from the earth belongs to the earth and speaks as one from the earth. The One who comes from heaven is above all.
1 Corinthians 15:47
The first man was of the dust of the earth, the second man from heaven.
John 6:38
For I have come down from heaven, not to do My own will, but to do the will of Him who sent Me.
YOU are of this world
John 15:19
If you were of the world, it would love you as its own. Instead, the world hates you, because you are not of the world, but I have chosen you out of the world.
1 John 2:15-17
Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him. / For all that is in the world—the desires of the flesh, the desires of the eyes, and the pride of life—is not from the Father but from the world. / The world is passing away, along with its desires; but whoever does the will of God remains forever.
James 4:4
You adulteresses! Do you not know that friendship with the world is hostility toward God? Therefore, whoever chooses to be a friend of the world renders himself an enemy of God.
I AM NOT of THIS WORLD
John 17:14
I have given them Your word and the world has hated them. For they are not of the world, just as I am not of the world.
John 18:36
Jesus answered, “My kingdom is not of this world; if it were, My servants would fight to prevent My arrest by the Jews. But now My kingdom is not of this realm.”
Philippians 3:20
But our citizenship is in heaven, and we eagerly await a Savior from there, the Lord Jesus Christ,
Colossians 3:1-2
Therefore, since you have been raised with Christ, strive for the things above, where Christ is seated at the right hand of God. / Set your minds on things above, not on earthly things.
John 1:14
And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
John 3:13,31
And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven…
Psalm 17:4
Concerning the works of men, by the word of thy lips I have kept me from the paths of the destroyer.
ye are of.
John 15:18,19
If the world hate you, ye know that it hated me before it hated you…
John 17:14,16
I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world…
James 4:4
Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.
How does 2 Tim 2:17 guide
TRUTH
Discernment?
How can we
Discern truth from Error in LIGHT of
2 Timothy 2:17?
“and their talk will spread like gangrene. Among them are Hymenaeus and Philetus,”
(2 Timothy 2:17)
Paul warns Timothy that false teaching is spiritually infectious. Seeing error for what it is—and stopping its spread—starts with clear discernment.
Why Discernment Matters
Error is contagious: like
“gangrene,”
it destroys living tissue.
Truth is life-giving:
John 17:17
“Sanctify them by the
TRUTH;
Your WORD is TRUTH.”
• Our witness is at stake: 2 Peter 2:2
says many
“will follow their depravity,
and THE WAY
OF TRUTH will be maligned.”
Signs of Gangrenous Teaching
. Diminishes the authority of Scripture (2 Timothy 3:16).
2. Twists foundational doctrines (2 Peter 3:16).
3. Produces ungodliness rather than holiness (2 Timothy 2:16).
4. Spreads divisively through gossip or novelty (Romans 16:17).
5. Elevates personalities over Christ (1 Corinthians 1:12-13).
– Acts 17:11: Bereans “examined the Scriptures daily to see if these teachings were true.”
– Compare every claim with the whole counsel of God.
• The Christ-Centered Test
– 1 John 4:2-3: “Every spirit that confesses Jesus Christ has come in the flesh is from God.”
– Truth exalts the real, incarnate, risen Christ.
• The Fruit Test
– Matthew 7:16-18: “By their fruit you will recognize them.”
– Look for holiness, love, and sound character in the teacher and the teaching.
• The Gospel Test
– Galatians 1:8-9: any “gospel” that adds or subtracts from grace through faith is accursed.
– Salvation by grace alone through Christ alone must remain intact.
Practical Steps to Sharpen Discernment
Daily intake of Scripture—read, study, memorize (Psalm 119:11).
2. Prayerful dependence on the Holy Spirit, the “Spirit of truth” (John 16:13).
3. Involvement in a biblically faithful church where elders guard doctrine (Titus 1:9).
4. Humble teachability—receive correction; avoid quarrelsome debates (2 Timothy 2:24-25).
5. Accountability relationships—iron sharpens iron (Proverbs 27:17).
Guarding the Heart While Guarding
The Truth
Reject “irreverent, empty chatter” (2 Timothy 2:16)
• Speak the truth in love (Ephesians 4:15);
firmness and gentleness are not opposites.
• Keep the focus on building up, not just calling out
(1 Corinthians 14:26).
Encouragement for Today
Truth withstands scrutiny because it is grounded in God’s unchanging Word.
When we test everything, hold fast to what is good, and abstain from every form of evil (1 Thessalonians 5:21-22), we not only protect ourselves but also preserve the purity of the gospel for the next generation.
Children and Parents
(Colossians 3:18–21)
Children, obey your parents in the Lord, for this is right.
“Honor your father and mother” (which is the first commandment with a promise), “that it may go well with you and that you may have a long life on the earth.”
Fathers, do not provoke your children to wrath; instead, bring them up in the discipline and instruction of the Lord.
Serving with Honor
(Colossians 3:22–25; 1 Timothy 6:1–2)
5Slaves, obey your earthly masters with respect and fear and sincerity of heart, just as you would obey Christ. 6And do this not only to please them while they are watching, but as servants of Christ, doing the will of God from your heart. 7Serve with good will, as to the Lord and not to men, 8because you know t
hat the Lord will reward each one for whatever good he does, whether he is slave or free.
9And masters, do the same for your slaves. Give up your use of threats, because you know that He who is both their Master and yours is in heaven, and there is no favoritism with Him.
The Full Armor of God
10Finally, be strong in the Lord and in His mighty power. 11Put on the full armor of God, so that you can make your stand against the devil’s schemes. 12For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this world’s darkness, and against the spiritual forces of evil in the heavenly realms.
13Therefore take up the full armor of God, so that when the day of evil comes, you will be able to stand your ground, and having done everything, to stand. 14Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness arrayed, 15and with your feet fitted with the readiness of the gospel of peace. 16In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one. 17And take the helmet of salvation and the sword of the Spirit, which is the word of God.
18Pray in the Spirit at all times, with every kind of prayer and petition. To this end, stay alert with all perseverance in your prayers for all the saints. 19Pray also for me, that whenever I open my mouth, words may be given me so that I will boldly make known the mystery of the gospel, 20for which I am an ambassador in chains. Pray that I may proclaim it fearlessly, as I should.
Final Greetings
(Philippians 4:21–23; 2 Timothy 4:19–22)
21Tychicus, the beloved brother and faithful servant in the Lord, will tell you everything, so that you also may know about me and what I am doing. 22I have sent him to you for this very purpose, that you may know about us, and that he may encourage your hearts.
23Peace to the brothers and love with faith from God the Father and the Lord Jesus Christ.
24Grace to all who love our Lord Jesus Christ with an undying love.
The River of Life
1Then the angel showed me a river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb 2down the middle of the main street of the city. On either side of the river stood a tree of life, bearing twelve kinds of fruit and yielding a fresh crop for each month. And the leaves of the tree are for the healing of the nations.
No longer will there be any curse. The throne of God and of the Lamb will be within the city, and His servants will worship Him.
They will see His face, and His name will be on their foreheads.
There will be no more night in the city, and they will have no need for the light of a lamp or of the sun. For the Lord God will shine on them, and they will reign forever and ever.
Jesus Is Coming
Then the angel said to me,
“These words are faithful and true.
The Lord, the God of the spirits of the prophets,
has sent His angel to show
His servants what must soon take place.”
Behold, I am coming soon.
Blessed is the one who keeps the words of prophecy in this book.
And I, John, am the one who heard
and saw these things.
And when I had heard and seen them,
I fell down to worship
at the feet of the angel who had shown me
these things.
But he said to me, “Do not do that!
I am a fellow servant with you and your
brothers the prophets,
and with those who keep the words of this book.
Worship God!”
Then he told me, “Do not seal up the words of prophecy in this book, because the time is near.
Let the unrighteous continue to be unrighteous, and the vile continue to be vile; let the righteous continue to practice righteousness, and the holy continue to be holy.”
Behold, I am coming soon, and My reward is with Me, to give to each one according to what he has done.
I am the Alpha and the Omega, the First and the Last, the Beginning and the End.”
Blessed are those who wash their robes, so that they may have the right to the tree of life and may enter the city by its gates.
But outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood.
“I, Jesus, have sent My angel
to give you this testimony for the churches.
I am the Root
and the Offspring of David, the bright
Morning Star.”
The Spirit and the bride say,
“Come!” Let the one who hears say,
“Come!”
And let the one who is thirsty come, and the one
who desires
the water of life drink freely.
Nothing May Be Added or Removed
I testify to everyone who hears the words of prophecy in this book: If anyone adds to them, God will add to him the plagues described in this book.
And if anyone takes away from the words of this book of prophecy, God will take away his share in the tree of life and the holy city, which are described in this book.
He who testifies to these things says, “Yes, I am coming soon.” Amen. Come, Lord Jesus!
he grace of the Lord Jesus be with all the saints.
Amen.
How can you purify your hearts?
How can you purify your hearts, double-minded ones?
Understanding the Call to
Purify the Heart
James 4:8 issues a direct challenge: “Draw near to God, and He will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded.” This verse encompasses both a plea and a promise. The phrase “double-minded” reflects the tension of having divided loyalties or affections. Scripture consistently affirms that genuine devotion to God must come from an undivided heart (Deuteronomy 6:5; Matthew 6:24), because the heart is the seat of faith, inclination, and moral decision-making.
II. Defining “Double-Mindedness”
Double-mindedness in Scripture points to wavering or holding contradictory commitments. James 1:8 describes a double-minded individual as “unstable in all his ways.” Such a person struggles to fully trust God while simultaneously trying to maintain control or seek fulfillment outside of Him. This spiritual ambivalence hinders a vibrant relationship with the Lord and prevents the wholehearted obedience He desires (1 Kings 18:21).
III. The Centrality of the Heart in Scripture
The word “heart” in biblical literature is more than an organ; it symbolizes the core of one’s being-encompassing the intellect, will, and emotions. Proverbs 4:23 urges believers to “Guard your heart with all diligence, for from it flow springs of life.” By urging the purification of the heart, Scripture underscores that genuine change begins internally and subsequently transforms outward behavior (Matthew 15:18-19).
1. A Reflection of Authentic Worship
The heart that is pure is undivided and responds wholeheartedly to God’s revelation (Psalm 24:3-4). Worship arises naturally from such a heart, and this is the worship God seeks (John 4:23).
2. The Fount of Character
As repeated throughout Scriptures (cf. Luke 6:45), what flows from the heart shapes one’s moral and spiritual life. A “double-minded” heart tends to compromise in both thought and action.
IV. The Scriptural Command to Purify
While James 4:8 highlights the necessity of purifying the heart, the broader context of Scripture provides practical guidance.
1. Repentance and Confession
• 1 John 1:9 promises, “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”
• Genuine purification requires honest self-examination (Psalm 139:23-24) and the humility to acknowledge sin (Luke 18:13-14).
2. Turning Fully to God
• Joel 2:12-13 encourages turning to the Lord “with all your heart, with fasting and weeping and mourning. Rend your hearts and not your garments.”
• This turning involves an inward change, not merely outward acts of piety.
3. Seeking God’s Transforming Power
• Psalm 51:10 pleads, “Create in me a clean heart, O God, and renew a right spirit within me.”
• The petition is for God’s creative power to remake the heart-a supernatural work beyond mere human willpower.
V. The Role of Faith and Single-Minded Devotion
Faith in the promises of God unites the heart with a single focus on God’s will. Hebrews 11:6 affirms, “Without faith it is impossible to please God.” Single-mindedness aligns every thought and desire with divine truth (2 Corinthians 10:5).
1. Undivided Loyalty
• Matthew 6:24 declares, “No one can serve two masters.”
• When the heart is firmly set on one Master, the fruit of that devotion is a life of consistency and stability in Christ.
2. Renewal of the Mind
• Romans 12:2 instructs, “Do not be conformed to this world, but be transformed by the renewing of your mind.”
• This transformation affects motives, intentions, and desires, refocusing them on the values of God’s kingdom.
VI. Practical Steps Toward Heart Purity
Although heart purification is ultimately a work of God, Scripture calls believers to cooperate in tangible ways.
1. Regular Study and Meditation on Scripture
• Psalm 119:11: “I have hidden Your word in my heart that I might not sin against You.”
• Engaging with the Bible regularly shapes the believer’s worldview and strengthens internal resolve.
2. Consistent Prayer and Fellowship
• Prayer fosters intimacy with God, while fellowship with other believers (Hebrews 10:24-25) offers accountability and encouragement.
• Regular communion with God builds trust and bolsters single-minded devotion.
3. Serving Others with Love
• Galatians 5:13 teaches, “serve one another in love.” Serving promotes humility and deters the self-centered mindset that often leads to inner conflict.
• Acts of mercy and service reflect the heart of Christ (Mark 10:45) and foster spiritual focus.
Ongoing Repentance and Self-Examination
• Continually turning to God for conviction maintains a tender conscience.
• James 5:16 urges believers to “confess your sins to one another and pray for one another so that you may be healed.”
The Holy Spirit’s Work in Purification
Scripture attests that humans cannot purify their hearts by sheer will alone. The Holy Spirit empowers and sanctifies the believer’s heart (Titus 3:5-6).
1. Conviction and Leading
• John 16:8 describes how the Spirit “will convict the world in regard to sin and righteousness and judgment.”
• Yielding to the Spirit’s guidance helps uproot the causes of double-mindedness.
• Growing in these qualities replaces the instability of a divided heart with a Spirit-led consistency of character.
The Promise of a Cleansed Heart
Believers are assured that those who seek God wholeheartedly will receive the purification they desire. Jesus Himself proclaimed the blessing on the pure in heart (Matthew 5:8):
“Blessed are the pure in heart, for they will
see God.”
This promise includes:
• A deeper relationship with God, experiencing His nearness as one forsakes double-mindedness.
• A life of inward peace that results from being aligned with His will (Philippians 4:7).
• Clear spiritual vision to discern God’s direction and embrace His wisdom (Proverbs 2:6-7).
Purifying the heart and addressing double-mindedness is both a divine work and a cooperative effort with God. Scripture shows the solution involves repentance, consistent confession, immersion in God’s Word, reliance on the Holy Spirit’s power, and steadfast dedication to the Lord.
Anyone striving to obey James’s instruction can find encouragement in the multitude of biblical testimonies that God faithfully responds to those who humble themselves and seek Him wholeheartedly. This purification is possible because of the redemptive work of Christ, who not only cleanses hearts but also transforms lives, enabling believers to live with sincere, single-minded devotion.
The Mission of John the Baptist
(Isaiah 40:1–5; Mark 1:1–8; Luke 3:1–20; John 1:19–28)
In those days John the Baptist came, preaching in the wilderness of Judea
and saying, “Repent, for the kingdom of heaven is near.”
This is he who was spoken of through the prophet Isaiah:
“A voice of one calling in the wilderness,
‘Prepare the way for the Lord,
make straight paths for Him.’”
4John wore a garment of camel’s hair, with a leather belt around his waist. His food was locusts and wild honey. 5People went out to him from Jerusalem and all Judea and the whole region around the Jordan.
Confessing their sins, they were baptized by him in the Jordan River.
7But when John saw many of the Pharisees and Sadducees coming to his place of baptism, he said to them, “You brood of vipers, who warned you to flee from the coming wrath? 8Produce fruit, then, in keeping with repentance. 9And do not presume to say to yourselves, ‘We have Abraham as our father.’ For I tell you that out of these stones God can raise up children for Abraham. 10The axe lies ready at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.
11I baptize you with waterb for repentance, but after me will come One more powerful than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and with fire.
His winnowing fork is in His hand to clear His threshing floor and to gather His wheat into the barn; but He will burn up the chaff with unquenchable fire.”
The Baptism of Jesus
(Mark 1:9–11; Luke 3:21–22; John 1:29–34)
At that time Jesus came from Galilee to the Jordan
to be baptized by John.
But John tried to prevent Him, saying,
“I need to be baptized by You, and do You come to me?”
Let it be so now,”
Jesus replied. “It is fitting for us to fulfill all righteousness in this way.”
Then John permitted Him.
As soon as Jesus was baptized, He went up out of the water.
Suddenly the heavens were opened
and He saw the Spirit of God descending like a dove and resting on Him.
And a voice from heaven said,
“This is My beloved Son, in whom I am well pleased!”
The term "Messiah" originates from the Hebrew word "Mashiach," meaning "anointed one." In the Old Testament, this term is used to describe priests, prophets, and kings who were anointed with oil as a sign of their divine appointment. However, the concept of the Messiah evolved to signify a future deliverer and king who would establish God's kingdom on earth.
Old Testament Prophecies
The anticipation of the Messiah is deeply rooted in the Hebrew Scriptures. The first hint of a coming deliverer is found in Genesis 3:15, where God promises that the seed of the woman will crush the serpent's head. This is often seen as the protoevangelium, or the first gospel, foreshadowing the ultimate victory over sin and evil.
The Davidic Covenant, as recorded in 2 Samuel 7:12-16, further develops the Messianic expectation. God promises David that his throne will be established forever, pointing to a future king from David's lineage. Isaiah 9:6-7 speaks of a child born to us, a son given, who will be called "Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace." This passage highlights the divine nature and eternal reign of the coming Messiah.
Isaiah 53 presents the Messiah as the Suffering Servant, who would bear the sins of many and be pierced for our transgressions. This prophecy emphasizes the redemptive work of the Messiah, who would bring salvation through suffering.
New Testament Fulfillment
In the New Testament, Jesus of Nazareth is identified as the fulfillment of the Messianic prophecies. The angel Gabriel announces to Mary in Luke 1:31-33 that her son Jesus will inherit the throne of David and reign over the house of Jacob forever. The Gospel of Matthew begins with a genealogy tracing Jesus' lineage back to David, underscoring His rightful claim to the Messianic title.
Jesus Himself affirms His Messianic identity. In John 4:25-26, during His conversation with the Samaritan woman at the well, He explicitly states, "I who speak to you am He," in response to her mention of the coming Messiah. Throughout His ministry, Jesus fulfills numerous Old Testament prophecies, performing miracles, teaching with authority, and ultimately sacrificing Himself for the sins of humanity.
The apostles also proclaim Jesus as the Messiah. Peter declares in Acts 2:36, "Therefore let all Israel know with certainty that God has made this Jesus, whom you crucified, both Lord and Christ." The term "Christ" is the Greek equivalent of "Messiah," meaning "anointed one."
Messianic Titles and Roles
The Messiah is attributed several titles and roles throughout Scripture. As the "Son of David," He is the rightful heir to the Davidic throne. As the "Son of God," He possesses divine authority and nature. The title "Immanuel," meaning "God with us," signifies His incarnation and presence among His people.
The Messiah is also depicted as a prophet, priest, and king. As a prophet, He reveals God's truth and will. As a priest, He mediates between God and humanity, offering Himself as the ultimate sacrifice for sin. As a king, He rules with justice and righteousness, establishing God's kingdom.
The Second Coming!
Christian eschatology holds that the Messiah will return to consummate His kingdom. This future event, known as the Second Coming, is anticipated in passages such as Revelation 19:11-16, where Christ returns as a conquering king. The Messiah's return will bring about the final judgment and the restoration of all things, fulfilling God's redemptive plan for creation.
Messiah
anointed
Messiah(anointed). This word (Mashiach) answers to the word Christ (Christos) in the New Testament, and is applicable in its first sense to any one anointed with the holy oil. The kings of Israel were called anointed , from the mode of their consecration. (1 Samuel 2:10,35; 12:3,5) etc. This word also refers to the expected Prince of the chosen people who was to complete God's purposes for them and to redeem them, and of whose coming the prophets of the old covenant in all time spoke. He was the Messiah, the Anointed, i.e. consecrated as the king and prophet by God's appointment. The word is twice used in the New Testament of Jesus. (John 1:41; 4:25) Authorized Version "Messias." The earliest gleam of the gospel is found in the account of the fall. (Genesis 3:15) the blessings in store for the children of Shem are remarkable indicated int he words of Noah. (Genesis 9:26) Next follows the promise to Abraham. (Genesis 12:2,3) A great step is made in (Genesis 49:10) This is the first case in which the promises distinctly centre in one person. The next passage usually quoted is the prophecy of Balaam. (Numbers 24:17-19) The prophecy of Moses, (18:18) claims attention. Passages in the Psalms are numerous which are applied to the Messiah in the New Testament; such as Psal 2,16,22,40,110. The advance in clearness in this period is great. The name of Anointed, i.e. King, comes in, and the Messiah is to come of the Lineage of David. He is described in his exaltation, with his great kingdom that shall be spiritual rather than temporal. Psal 2,21,40,110. In other places he is seen in suffering and humiliation. Psal 16,22,40. Later on the prophets show the Messiah as a king and ruler of David's house, who should come to reform and restore the Jewish nation and purify the Church, as in Isai 11,40-66 The blessings of the restoration, however, will not be confined to Jews; the heathen are made to share them fully. (Isaiah 2:66) The passage of (Micah 5:2) (comp. Matt 2:6) left no doubt in the mind of the Sanhedrin as to the birthplace of the Messiah. The lineage of David is again alluded to in (Zechariah 12:1-14) The coming of the Forerunner and of the Anointed is clearly revealed in (Malachi 3:1; 4:5,6) The Pharisees and those of the Jews who expected Messiah at all looked for a temporal prince only. The apostles themselves were infected with this opinion till after the resurrection. (Matthew 20:20,21; Luke 24:21; Acts 1:6) Gleams of a purer faith appear in (Luke 2:30; 23:42; John 4:25)
Easton's Bible Dictionary
(Hebrews mashiah), in all the thirty-nine instances of its occurring in the Old Testament, is rendered by the LXX. "Christos." It means anointed. Thus priests (Exodus 28:41; 40:15; Numbers 3:3), prophets (1 Kings 19:16), and kings (1 Samuel 9:16; 16:3; 2 Samuel 12:7) were anointed with oil, and so consecrated to their respective offices. The great Messiah is anointed "above his fellows" (Psalm 45:7); i.e., he embraces in himself all the three offices. The Greek form "Messias" is only twice used in the New Testament, in John 1:41 and 4:25 (R.V., "Messiah"), and in the Old Testament the word Messiah, as the rendering of the Hebrew, occurs only twice (Dan. 9:25, 26; R.V., "the anointed one").The first great promise (Genesis 3:15) contains in it the germ of all the prophecies recorded in the Old Testament regarding the coming of the Messiah and the great work he was to accomplish on earth. The prophecies became more definite and fuller as the ages rolled on; the light shone more and more unto the perfect day. Different periods of prophetic revelation have been pointed out, (1) the patriarchal; (2) the Mosaic; (3) the period of David; (4) the period of prophetism, i.e., of those prophets whose works form a part of the Old Testament canon. The expectations of the Jews were thus kept alive from generation to generation, till the "fulness of the times," when Messiah came, "made of a woman, made under the law, to redeem them that were under the law." In him all these ancient prophecies have their fulfilment. Jesus of Nazareth is the Messiah, the great Deliverer who was to come. (Comp. Matthew 26:54; Mark 9:12; Luke 18:31; 22:37; John 5:39; Acts 2; 16:31; 26:22, 23.)
Webster's Revised Unabridged Dictionary
(n.) The expected king and deliverer of the Hebrews; the Savior; Christ.
The Seven Spirits of God
Revelation 3:1-6
And to
the angel of the church in Sardis
write;
These things said he that has
the seven
Spirits of God, and the
seven stars…
By these seven Spirits of God is meant apparently that One Divine Person, the Holy Spirit, to whom, with the Father and the Son, we render homage and praise. And the reason for the peculiarity of the sevenfold Spirit is because in this book that Spirit is contemplated, not so much in the unity of His person as in the manifoldness of His operations. And, further, that the number seven, being a sacred number, expresses completeness. And so, "He that hath the seven Spirits of God" represents Jesus Christ as possessing, and as possessing that He may impart, the whole fulness of that quick and Divine Spirit. Thus the first thought to be presented to the moribund Church is of the fulness of Divine life gathered into that Spirit who is not enclosed in inaccessible mysteries of deity, but going forth like the flame of the torch, like the glance of the eye, everywhere where men are. This great Life giver is waiting for all feeble and half-dead Christian hearts to come surging into it if they will, and to fill them with its own vitality. Notice still further that the second of the predicates applied to our Lord here suggests for us one very frequent way in which He cleanses out Churches. He hath the seven Spirits and the seven stars. The stars are the symbols of the angels, and the angels are the representatives of the teachers of the Churches; taking that for granted, is it not beautiful that our Lord should be represented, if I may so say, as holding in one hand the seven Spirits of life and in the other hand the seven stars, or to put away the emblem, and to take another figure in Scripture, in the right hand He held the golden vase full of the anointing oil, in the other hand an empty chalice into which it was poured. Jesus Christ wakes up a dead Church by bringing the seven Spirits of God into the hearts of selected men: for the way in which great revivals of religion in little communities and in big ones is usually brought about is that some man or men are filled with the fulness of God and become weary of forbearing and feel the Word like a fire lit up in their bones, and are so fitted to be God's instruments for communicating the magnetism of life to the dead Church. And now let me ask you to think of one or two very simple lessons from this vision.
1. First of all, should not this vision shame us all into penitent consciousness of our own deadness? So much life waiting to be bestowed, and so little actually appropriated and possessed by us. The whole flood of ChriSt's grace running by our doors, and we, like improvident settlers in some new country, having no provision for storing or for distributing it, but letting it all run to waste.
2. And then, should not this vision set us upon questioning ourselves as to what it is that keeps the life of Jesus Christ out of our hearts? In the winter time in our towns, when the water stops in the houses, why doesn't it come? Because there is a plug of ice in the service pipe; and there is a plug of ice in a great many Christian hearts in connection with their Master. Life is sustained by food, by air, and by exercise. Do you feed the life of Christ in you? Do you read your Bible? You will never be vigorous Christians unless you can say, "I have desired the words of Thy mouth more than my necessary food." Life is sustained by air breathed. Do you take that Divine Spirit into yourselves, expanding that capacity by desire, and so oxygenating all your life and cleansing out the corruptions of sin? And life is sustained by exercise. Do you do anything for Jesus Christ? Absolute idleness is a sure way, and it is a very popular way amongst many Christian people to kill the life of Christ within us.
3. And so, let this vision draw us to our Master that we may get the life He can give from His own hands. Your Christianity can only be sustained by the repetition continually of that which kindled it at first.
“God Incarnate”
Jesus being “God incarnate” indicates that the eternal, divine Son took on a genuine human nature while remaining fully God. Scripture portrays Him as existing before creation (John 1:1: “In the beginning was the Word, and the Word was with God, and the Word was God”) and then becoming flesh (John 1:14: “The Word became flesh and made His dwelling among us”). Being “incarnate” means the invisible God manifested Himself visibly in Jesus-experiencing human limitations such as hunger and fatigue, yet retaining His full divinity.
Old Testament Foreshadowing
Several Old Testament passages anticipate the coming of One who would be both divine and human. In Isaiah 7:14, the prophet declares, “Therefore the Lord Himself will give you a sign: Behold, the virgin will be with child and will give birth to a son, and will call Him Immanuel.” “Immanuel” literally means “God with us,” foreshadowing that this child would not merely be a prophet but God dwelling in the realm of humanity.
Additionally, in Micah 5:2, the prophecy states, “But you, Bethlehem Ephrathah… out of you will come forth for Me One to be ruler over Israel, whose origins are of old, from ancient days.” The notion of One “from ancient days” points to a divine, eternal source while referencing a tangible, earthly birth.
New Testament Fulfillment
In the Gospels, the incarnation is clearly revealed: Luke 1:35 explains that Jesus’ conception was through the Holy Spirit, showing the miraculous intersection of the divine and the human. Throughout His ministry, Jesus performed strictly divine works-such as forgiving sins (Mark 2:5-7), commanding nature (Luke 8:24-25), and identifying Himself as “I am” (John 8:58)-a title resonating with Yahweh’s self-revelation in the Old Testament (cf. Exodus 3:14).
Paul’s writings affirm that Jesus possessed “all the fullness of the Deity” (Colossians 2:9). The apostle Thomas addressed Him as “My Lord and my God!” (John 20:28). These statements reveal how early believers recognized and worshiped Jesus as God in the flesh.
Biblical Passages
Affirming Jesus’ Divinity
• John 1:1-3: The “Word” not only was God, but “through Him all things were made.”
• John 8:58: Jesus says, “Before Abraham was born, I am!” inferring eternal existence.
• Philippians 2:6-7: Jesus, “being in very nature God, did not consider equality with God something to be grasped, but emptied Himself.”
• Hebrews 1:3: “The Son is the radiance of God’s glory and the exact representation of His nature.”
Early
CHRISTIAN
WITNESS
and Creeds
The earliest believers, including direct disciples of Jesus, affirmed His divine nature. In epistles and sermons within the Book of Acts, they cited His miracles, authoritative teaching, and resurrection as evidence. Early church fathers like Ignatius of Antioch (c. A.D. 35-107) referred to Jesus as both God and man in their letters. By the time official creeds (e.g., the Nicene Creed, A.D. 325) were formulated,
belief in
Christ’s incarnation
was
firmly established:
Fully God, fully man
Consistency in Manuscript Evidence
Extensive manuscript evidence buttresses these theological claims. For instance, the John Rylands Papyrus (P52), dated to roughly A.D. 125-150, includes passages from John’s Gospel that affirm Jesus’ divine identity (John 18). Early fragments found among the Dead Sea Scrolls region also reflect the Gospel accounts’ consistency in referencing the divine Messiah. With over 5,800 Greek New Testament manuscripts and ancient translations and quotations by the early church fathers, the scriptural testimony about Jesus’ deity remains textually robust.
Archaeological and Historical Corroboration
Archaeological discoveries, such as inscriptions from first-century synagogues and remains in Capernaum and Nazareth, demonstrate that the biblical depictions of first-century life in Galilee and Judea are historically reliable. Historical sources outside the Bible (e.g., Jewish historian Josephus, Roman historians Tacitus and Suetonius) mention Christ and early Christian believers, corroborating key points of His earthly life and crucifixion. Such findings support the reliable foundation upon which the claim of incarnation rests.
Miraculous Confirmation and the Resurrection
The supreme vindication of Jesus’ claim to be God in the flesh is His resurrection. As Paul states, “If Christ has not been raised, our preaching is worthless and so is your faith” (1 Corinthians 15:14). Evidence for the resurrection includes multiple eyewitness accounts, the empty tomb, the transformation of the disciples (who were willing to face persecution and martyrdom), and the rapid growth of the early church in hostile territory. This event ratifies the claims Jesus made about His own deity and mission.
Philosophical and Behavioral Implications
If Jesus is truly God incarnate, then His teachings carry ultimate significance for belief and behavior. His moral directives, such as loving one’s neighbor as oneself and seeking reconciliation, are seen not just as wise human counsel but the very words of God. And because He took on human nature, He empathizes with human weaknesses (Hebrews 4:15) and offers dependable guidance for all aspects of life.
In terms of personal conduct and relationships, embracing Jesus as God incarnate means acknowledging divine authority in every area of life. It produces a transformation in how one views morality, purpose, and destiny, leading individuals to live with reverence and gratitude toward God.
Intelligent Design Connection
Jesus’ identity as Creator-in-the-flesh aligns with the notion that the cosmos reflects purposeful design (John 1:3). Numerous scientific observations-such as the fine-tuning of universal constants, the complexity of biological systems, and the relatively young age of certain geological formations-are interpreted by many as direct signatures of a deliberate, orchestrated act of creation. These findings fortify the biblical depiction of a world brought into being by a personal, intelligent Being.
Salvation and the Necessity of the Incarnation
Jesus’ divine-human nature is central to salvation. As fully God, His sacrifice holds eternal value, and as fully human, He represents humanity before God (Hebrews 2:14-17). Romans 5:17-19 shows how His obedience contrasts with Adam’s disobedience, enabling forgiveness and reconciliation. In John 14:6, He declares, “I am the way and the truth and the life. No one comes to the Father except through Me,” emphasizing the exclusivity of this path to redemption.
Concluding Significance
The teaching that Jesus is God incarnate remains foundational for understanding His work in creation, redemption, and the believer’s life. Through His incarnation, He accomplished the reconciliation of God and humanity, confirmed by His resurrection, and evidenced by scriptural accounts, manuscript consistency, confirmed historical data, and the profound transformation observed in believers across ages. The incarnation implies a God who is not remote, but up close-personally involved in His creation, fully aware of human suffering, and providing a singular path for reconciliation and eternal hope.
The Beginning
(Genesis 1:1–2; Hebrews 11:1–3)
1In the beginning was the Word, and the Word was with God, and the Word was God. 2He was with God in the beginning. 3Through Him all things were made, and without Him nothing was made that has been made. 4In Him was life, and that life was the light of men. 5The Light shines in the darkness, and the darkness has not overcomea it.
The Witness of John
6There came a man who was sent from God. His name was John. 7He came as a witness to testify about the Light, so that through him everyone might believe.8He himself was not the Light, but he came to testify about the Light.
9The true Light, who gives light to everyone, was coming into the world. 10He was in the world, and though the world was made through Him, the world did not recognize Him. 11He came to His own, and His own did not receive Him. 12But to all who did receive Him, to those who believed in His name, He gave the right to become children of God— 13children born not of blood, nor of the desire or will of man, but born of God.
The Word Became Flesh
(Psalm 84:1–12)
14The Word became flesh and made His dwelling among us.b We have seen His glory, the glory of the one and only Sonc from the Father, full of grace and truth.
15John testified concerning Him. He cried out, saying, “This is He of whom I said, ‘He who comes after me has surpassed me because He was before me.’”
16From His fullness we have all received grace upon grace. 17For the law was given through Moses; grace and truth came through Jesus Christ. 18No one has ever seen God, but the one and only Son, who is Himself God andd is at the Father’s side,e has made Him known.
The Mission of John the Baptist
(Isaiah 40:1–5; Matthew 3:1–12; Mark 1:1–8; Luke 3:1–20)
19And this was John’s testimony when the Jews of Jerusalem sent priests and Levites to ask him, “Who are you?” 20He did not refuse to confess, but openly declared, “I am not the Christ.”
21“Then who are you?” they inquired. “Are you Elijah?”
He said, “I am not.”
“Are you the Prophet?”
He answered, “No.”
22So they said to him, “Who are you? We need an answer for those who sent us. What do you say about yourself?”
23John replied in the words of Isaiah the prophet:
“I am a voice of one calling in the wilderness,
‘Make straight the way for the Lord.’”f
24Then the Pharisees who had been sent 25asked him, “Why then do you baptize, if you are not the Christ, nor Elijah, nor the Prophet?”
26“I baptize withg water,” John replied, “but among you stands One you do not know. 27He is the One who comes after me, the straps of whose sandals I am not worthy to untie.”
28All this happened at Bethany beyond the Jordan, where John was baptizing.
Jesus the Lamb of God
(Matthew 3:13–17; Mark 1:9–11; Luke 3:21–22)
29The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world! 30This is He of whom I said, ‘A man who comes after me has surpassed me because He was before me.’ 31I myself did not know Him, but the reason I came baptizing with water was that He might be revealed to Israel.”
32Then John testified, “I saw the Spirit descending from heaven like a dove and resting on Him. 33I myself did not know Him, but the One who sent me to baptize with water told me, ‘The man on whom you see the Spirit descend and rest is He who will baptize with the Holy Spirit.’ 34I have seen and testified that this is the Son of God.h”
The First Disciples
(Matthew 4:18–22; Mark 1:16–20; Luke 5:1–11)
35The next day John was there again with two of his disciples. 36When he saw Jesus walking by, he said, “Look, the Lamb of God!” 37And when the two disciples heard him say this, they followed Jesus.
38Jesus turned and saw them following. “What do you want?” He asked.
They said to Him, “Rabbi” (which means Teacher), “where are You staying?”
39“Come and see,” He replied. So they went and saw where He was staying, and spent that day with Him. It was about the tenth hour.i
40Andrew, Simon Peter’s brother, was one of the two who heard John’s testimony and followed Jesus. 41He first found his brother Simon and told him, “We have found the Messiah” (which is translated as Christ).
42Andrew brought him to Jesus, who looked at him and said, “You are Simon son of John. You will be called Cephas” (which is translated as Peter).
Jesus Calls Philip and Nathanael
43The next day Jesus decided to set out for Galilee. Finding Philip, He told him, “Follow Me.” 44Now Philip was from Bethsaida, the same town as Andrew and Peter.
45Philip found Nathanael and told him, “We have found the One Moses wrote about in the Law, the One the prophets foretold—Jesus of Nazareth, the son of Joseph.”
46“Can anything good come from Nazareth?” Nathanael asked.
“Come and see,” said Philip.
47When Jesus saw Nathanael approaching, He said of him, “Here is a true Israelite, in whom there is no deceit.”
48“How do You know me?” Nathanael asked.
Jesus replied, “Before Philip called you, I saw you under the fig tree.”
49“Rabbi,” Nathanael answered, “You are the Son of God! You are the King of Israel!”
50Jesus said to him, “Do you believe just because I told you I saw you under the fig tree? You will see greater things than these.” 51Then He declared, “Truly, truly, I tell you, you will all see heaven open and the angels of God ascending and descending on the Son of Man.”j
The Word became flesh
Philippians 2:6-8
Who, existing in the form of God, did not consider equality with God something to be grasped, / but emptied Himself, taking the form of a servant, being made in human likeness. / And being found in appearance as a man, He humbled Himself and became obedient to death—even death on a cross.
Hebrews 2:14
Now since the children have flesh and blood, He too shared in their humanity, so that by His death He might destroy him who holds the power of death, that is, the devil,
1 Timothy 3:16
By common confession, the mystery of godliness is great: He appeared in the flesh, was vindicated by the Spirit, was seen by angels, was proclaimed among the nations, was believed in throughout the world, was taken up in glory.
and made His dwelling among us.
Exodus 25:8
And they are to make a sanctuary for Me, so that I may dwell among them.
Ezekiel 37:27
My dwelling place will be with them; I will be their God, and they will be My people.
Revelation 21:3
And I heard a loud voice from the throne saying: “Behold, the dwelling place of God is with man, and He will dwell with them. They will be His people, and God Himself will be with them as their God.
We have seen His glory,
Luke 9:32
Meanwhile Peter and his companions were overcome by sleep, but when they awoke, they saw Jesus’ glory and the two men standing with Him.
Matthew 17:2
There He was transfigured before them. His face shone like the sun, and His clothes became as white as the light.
2 Peter 1:16-18
For we did not follow cleverly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. / For He received honor and glory from God the Father when the voice came to Him from the Majestic Glory, saying, “This is My beloved Son, in whom I am well pleased.” / And we ourselves heard this voice from heaven when we were with Him on the holy mountain.
the glory of the one and only Son from the Father,
Hebrews 1:3
The Son is the radiance of God’s glory and the exact representation of His nature, upholding all things by His powerful word. After He had provided purification for sins, He sat down at the right hand of the Majesty on high.
1 John 4:9
This is how God’s love was revealed among us: God sent His one and only Son into the world, so that we might live through Him.
Matthew 17:5
While Peter was still speaking, a bright cloud enveloped them, and a voice from the cloud said, “This is My beloved Son, in whom I am well pleased. Listen to Him!”
full of grace and truth.
Exodus 34:6
Then the LORD passed in front of Moses and called out: “The LORD, the LORD God, is compassionate and gracious, slow to anger, abounding in loving devotion and faithfulness,
Psalm 85:10
Loving devotion and faithfulness have joined together; righteousness and peace have kissed.
Psalm 86:15
But You, O Lord, are a compassionate and gracious God, slow to anger, abounding in loving devotion and faithfulness.
Colossians 1:19
For God was pleased to have all His fullness dwell in Him,
Treasury of ScriptureAnd the Word was made flesh, and dwelled among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
the Word.
John 1:1
In the beginning was the Word, and the Word was with God, and the Word was God.
Isaiah 7:14
Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.
Matthew 1:16,20-23
And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ…
we.
John 2:11
This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.
John 11:40
Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?
John 12:40,41
He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with theirheart, and be converted, and I should heal them…
the only.
John 1:18
No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.
John 3:16,18
For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life…
Psalm 2:7
I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee.
full.
John 1:16,17
And of his fulness have all we received, and grace for grace…
Psalm 45:2
Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever.
2 Corinthians 12:9
And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.
Alive with Christ
(Colossians 2:6–23)
1And you were dead in your trespasses and sins, 2in which you used to walk when you conformed to the ways of this world and of the ruler of the power of the air, the spirit who is now at work in the sons of disobedience. 3All of us also lived among them at one time, fulfilling the cravings of our flesh and indulging its desires and thoughts. Like the rest, we were by nature children of wrath.
4But because of His great love for us, God, who is rich in mercy, 5made us alive with Christ even when we were dead in our trespasses. It is by grace you have been saved! 6And God raised us up with Christ and seated us with Him in the heavenly realms in Christ Jesus, 7in order that in the coming ages He might display the surpassing riches of His grace, demonstrated by His kindness to us in Christ Jesus.
8For it is by grace you have been saved through faith, and this not from yourselves; it is the gift of God, 9not by works, so that no one can boast. 10For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance as our way of life.a
One in Christ
(Philippians 2:1–4)
11Therefore remember that formerly you who are Gentiles in the flesh and called uncircumcised by the so-called circumcision (that done in the body by human hands)— 12remember that at that time you were separate from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of the promise, without hope and without God in the world. 13But now in Christ Jesus you who once were far away have been brought near through the blood of Christ.
14For He Himself is our peace, who has made the two one and has torn down the dividing wall of hostility 15by abolishing in His flesh the law of commandments and decrees. He did this to create in Himself one new man out of the two, thus making peace 16and reconciling both of them to God in one body through the cross, by which He put to death their hostility.
17He came and preached peace to you who were far away and peace to those who were near. 18For through Him we both have access to the Father by one Spirit.
Christ Our Cornerstone
(Isaiah 28:14–22; 1 Corinthians 3:10–15; 1 Peter 2:1–8)
19Therefore you are no longer strangers and foreigners, but fellow citizens with the saints and members of God’s household, 20built on the foundation of the apostles and prophets, with Christ Jesus Himself as the cornerstone. 21In Him the whole building is fitted together and grows into a holy temple in the Lord. 22And in Him you too are being built together into a dwelling place for God in His Spirit.
Here is a call for wisdom:
Revelation 17:9
This calls for a mind with wisdom. The seven heads are seven mountains on which the woman sits.
Daniel 12:10
Many will be purified, made spotless, and refined, but the wicked will continue to act wickedly. None of the wicked will understand, but the wise will understand.
Proverbs 2:3-6
if you truly call out to insight and lift your voice to understanding, / if you seek it like silver and search it out like hidden treasure, / then you will discern the fear of the LORD and discover the knowledge of God. …
Let the one who has insight calculate the number of the beast,
Daniel 7:23-25
This is what he said: ‘The fourth beast is a fourth kingdom that will appear on the earth, different from all the other kingdoms, and it will devour the whole earth, trample it down, and crush it. / And the ten horns are ten kings who will rise from this kingdom. After them another king, different from the earlier ones, will rise and subdue three kings. / 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.
Daniel 5:25-28
Now this is the inscription that was written: MENE, MENE, TEKEL, PARSIN. / And this is the interpretation of the message: MENE means that God has numbered the days of your reign and brought it to an end. / TEKEL means that you have been weighed on the scales and found deficient. …
Psalm 90:12
So teach us to number our days, that we may present a heart of wisdom.
for it is the number of a man,
Psalm 8:4-6
what is man that You are mindful of him, or the son of man that You care for him? / You made him a little lower than the angels; You crowned him with glory and honor. / You made him ruler of the works of Your hands; You have placed everything under his feet:
Hebrews 2:6-8
But somewhere it is testified in these words: “What is man that You are mindful of him, or the son of man that You care for him? / You made him a little lower than the angels; You crowned him with glory and honor / and placed everything under his feet.” When God subjected all things to him, He left nothing outside of his control. Yet at present we do not see everything subject to him.
Job 7:17-18
What is man that You should exalt him, that You should set Your heart upon him, / that You attend to him every morning, and test him every moment?
and that number is 666
1 Kings 10:14
The weight of gold that came to Solomon each year was 666 talents,
2 Chronicles 9:13
The weight of gold that came to Solomon each year was 666 talents,
Ezra 2:13
the descendants of Adonikam, 666;
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.
1 John 2:18
Children, it is the last hour; and just as you have heard that the antichrist is coming, so now many antichrists have appeared. This is how we know it is the last hour.
2 Thessalonians 2:3-4
Let no one deceive you in any way, for it will not come until the rebellion occurs and the man of lawlessness—the son of destruction—is revealed. / He will oppose and exalt himself above every so-called god or object of worship. So he will seat himself in the temple of God, proclaiming himself to be God.
2 Thessalonians 2:9-10
The coming of the lawless one will be accompanied by the working of Satan, with every kind of power, sign, and false wonder, / and with every wicked deception directed against those who are perishing, because they refused the love of the truth that would have saved them.
Treasury of ScriptureHere is wisdom. Let him that has understanding count the number of the beast: for it is the number of a man; and his number is Six hundred three score and six.
Here.
Revelation 1:3
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.
Revelation 17:9
And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth.
Psalm 107:43
Whoso is wise, and will observe these things, even they shall understand the lovingkindness of the LORD.
count.
Revelation 15:2
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, andover the number of his name, stand on the sea of glass, having the harps of God.
the number.
Revelation 21:17
And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel.
Deuteronomy 3:11
For only Og king of Bashan remained of the remnant of giants; behold, his bedstead was a bedstead of iron; is it not in Rabbath of the children of Ammon? nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man.
Romans 3:5
But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)
Definition and Scope
The term “Incarnation” refers to the belief that the eternal Creator-who exists outside time and space-entered His creation as a true human being without ceasing to be fully God. This concept centers around the person of Jesus Christ, who, according to Scripture, is simultaneously and completely divine and human. As John testifies: “In the beginning was the Word, and the Word was with God, and the Word was God… The Word became flesh and made His dwelling among us” (John 1:1,14).
This entry examines how the infinite God can appear in finite form, addresses scriptural and historical evidence, and offers foundational principles that shed light on the reality and necessity of the Incarnation.
Biblical Basis for the Incarnation
1. Old Testament Anticipation
From early in the Hebrew Scriptures, there are indications that God would personally intervene in human history:
• Genesis 3:15 alludes to a future offspring who would overcome evil.
• Isaiah 7:14 states: “Therefore the Lord Himself will give you a sign: Behold, the virgin will conceive and bear a son, and shall call His name Immanuel,” which means “God with us.”
• Isaiah 9:6 expands on this promise by naming the child “Mighty God, Everlasting Father, Prince of Peace,” highlighting divine attributes.
2. New Testament Fulfillment
Jesus Christ’s earthly life is portrayed as the fulfillment of these prophecies:
• Matthew 1:23 directly connects Isaiah’s prophecy to Jesus, stating, “They shall call His name Immanuel (which means, ‘God with us’).”
• John 1:14 emphatically teaches that “the Word became flesh,” underscoring both the eternity and distinct personhood of the divine “Word” while also confirming His humanity.
• Colossians 2:9 attests: “For in Christ all the fullness of the Deity dwells in bodily form,” capturing His simultaneous divinity and humanity.
Theological Explanation of the Incarnation
1. The Hypostatic Union
The Incarnation is the “hypostatic union,” meaning that Jesus has two complete natures-divine and human-united in one person. This doctrine is rooted in passages like Philippians 2:6-7, which describes Christ “being in very nature God” yet “taking the form of a servant, being made in human likeness”. He did not shed divinity when He assumed humanity, but added humanity to His eternal divine person.
2. God’s Ability to Enter Creation
Scripture depicts God as sovereign over all creation and not limited by physical boundaries (Isaiah 66:1-2). Because He is the Creator of matter, space, and time, it is within His power to personally step into the framework He designed. As Jeremiah declares: “Ah, Lord GOD! You have made the heavens and earth by Your great power…Nothing is too difficult for You” (Jeremiah 32:17).
3. Purpose of the Incarnation
The Incarnation serves distinct purposes:
• To provide a perfect atoning sacrifice for sin (Hebrews 2:14-17).
• To reveal God’s character in visible form (John 14:9: “Anyone who has seen Me has seen the Father”).
• To empathize with human weaknesses as a faithful High Priest (Hebrews 4:15-16).
Philosophical and Logical Considerations
1. Infinite-Personal God Concept
Philosophically, an infinite-personal God is one who transcends finite creation but is intimately involved with it. Because God is personal, He is free to will an Incarnation, entering His work as an act of both revelation and redemption.
2. Logical Consistency of Two Natures
Though the Incarnation involves a mystery of two complete natures within a single person, it does not violate logic; rather, it is an example of a unique situation where one Person has two distinct yet compatible sets of attributes. Christ’s divine nature cannot be diminished, and His human nature cannot recede from genuine humanity.
Evidence for the Reality of the Incarnation
1. Historical Witnesses to Christ’s Humanity
Various New Testament documents, early Christian writings, and extrabiblical sources attest to Jesus as a real person in first-century Judea. Archaeological findings like first-century ossuaries, inscriptions referencing Pontius Pilate, and cultural artifacts underscore the historical context in which Jesus lived.
2. Scriptural Manuscript Evidence
Extensive manuscript collections (e.g., the thousands of Greek New Testament manuscripts and related papyri) demonstrate consistency in the transmission of texts that proclaim Christ’s Incarnation. Early fragments such as Papyrus P52 (datable to the early second century) contain Johannine text affirming His divine-human identity.
3. Testimony of the Resurrection
If Jesus truly rose from the dead, it supports His claim to deity (Romans 1:4). This event is central because:
• Multiple ancient accounts (Matthew 28:1-10; Mark 16:1-8; Luke 24:1-12; John 20:1-18; 1 Corinthians 15:3-8) consistently testify to His resurrection.
• The empty tomb and changed behavior of early disciples offer circumstantial evidence for a supernatural event, lending credibility to Jesus’ claim to be God in the flesh.
Scriptural Clarifications
1. The Voluntary Kenosis
Philippians 2:7 uses the term “emptied Himself,” not of deity, but of the privileges and glory He possessed from eternity. The incarnate Christ willingly set aside certain prerogatives of His divine status to walk fully among humanity, experiencing growth, tiredness, and even temptation (Matthew 4:1-11), yet remaining sinless.
2. Fully Human, Fully Divine
Jesus’ earthly life showed genuine human qualities-He was born (Luke 2:7), grew in wisdom (Luke 2:52), became hungry (Matthew 4:2), and wept (John 11:35). Meanwhile, the Gospels also highlight His divine rights and powers, such as forgiving sin (Mark 2:5-7) and receiving worship (Matthew 14:33).
Answering Common Objections
1. “How can an infinite God take on finite flesh?”
An all-powerful Creator, who is not subject to the limitations of space and time, can choose to manifest within the realm He designed. God’s infinite nature is not negated by assuming a finite human body; rather, it is an expression of His condescending love and purpose.
2. “Why would God choose such a path?”
Biblical teaching emphasizes God’s personal nature and desire for relationship: “God demonstrates His own love for us in this: While we were still sinners, Christ died for us” (Romans 5:8). The Incarnation is consistent with a God who seeks to redeem and restore.
3. “Isn’t the Incarnation contradictory?”
Contradictions arise only when principles cannot coexist logically. The Incarnation involves two natures united in one Person, which does not violate a logical principle but instead transcends normal human experience. Scripture indicates this union was purposeful and precise, preserving full divinity and genuine humanity.
Practical Implications
1. The Uniqueness of Christ
Because He is both eternal Creator and real man, Jesus uniquely bridges the gap between God and humanity: “For there is one God and one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5).
2. Our Hope for Salvation
If God truly walked among us, then the reconciliation He provides is divinely guaranteed. Through the Incarnation, death on the cross, and resurrection, He secures a path of salvation for all who believe (John 3:16; Romans 10:9-10).
3. Ongoing Relationship
Jesus’ incarnate life assures believers of a God who understands human frailty. According to Hebrews 4:15, “We do not have a high priest who is unable to sympathize with our weaknesses, but we have one who was tempted in every way that we are, yet was without sin.”
Conclusion
The Incarnation is central to the Christian faith, affirming that God is both transcendent and imminent-utterly beyond the universe yet able to enter it in a personal, tangible manner. Old Testament prophecies, the witness of the Gospels, the testimony of the Resurrection, and extensive manuscript evidence support the claim that the eternal God can and did become human in Jesus Christ. This mystery underscores God’s creative power, logical coherence, and loving design for redemption.
“Great indeed, we confess, is the mystery of godliness: He appeared in the flesh...” (1 Timothy 3:16). This statement encapsulates the heart of how the Almighty took on humanity for our redemption and eternal fellowship with Him.
Greetings from Paul and Timothy
(Philippians 1:1–2; Philemon 1:1–3)
1Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother,
2To the saints and faithful brothers in Christ at Colossae:
Grace and peace to you from God our Father.a
Thanksgiving and Prayer
(1 Corinthians 1:4–9; Philippians 1:3–11)
3We always thank God, the Father of our Lord Jesus Christ, when we pray for you,4because we have heard about your faith in Christ Jesus and your love for all the saints— 5the faith and love proceeding from the hope stored up for you in heaven, of which you have already heard in the word of truth, the gospel 6that has come to you.
All over the world this gospel is bearing fruit and growing, just as it has been doing among you since the day you heard it and truly understood the grace of God. 7You learned it from Epaphras, our beloved fellow servant, who is a faithful minister of Christ on ourb behalf, 8and who also informed us of your love in the Spirit.
9For this reason, since the day we heard about you, we have not stopped praying for you and asking God to fill you with the knowledge of His will in all spiritual wisdom and understanding, 10so that you may walk in a manner worthy of the Lord and may please Him in every way: bearing fruit in every good work, growing in the knowledge of God, 11being strengthened with all power according to His glorious might so that you may have full endurance and patience, and joyfully12giving thanks to the Father, who has qualified youc to share in the inheritance of the saints in the light.
13He has rescued us from the dominion of darkness and brought us into the kingdom of His beloved Son, 14in whom we have redemption,d the forgiveness of sins.
The Supremacy of the Son
(Hebrews 1:1–14)
15The Son is the image of the invisible God, the firstborn over all creation. 16For in Him all things were created, things in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities. All things were created through Him and for Him.
17He is before all things, and in Him all things hold together. 18And He is the head of the body, the church; He is the beginning and firstborn from among the dead, so that in all things He may have preeminence. 19For God was pleased to have all His fullness dwell in Him, 20and through Him to reconcile to Himself all things, whether things on earth or things in heaven, by making peace through the blood of His cross.
21Once you were alienated from God and were hostile in your minds, engaging in evil deeds. 22But now He has reconciled you by Christ’s physical body through death to present you holy, unblemished, and blameless in His presence— 23if indeed you continue in your faith, established and firm, not moved from the hope of the gospel you heard, which has been proclaimed to every creaturee under heaven, and of which I, Paul, have become a servant.
Paul’s Suffering for the Church
(2 Corinthians 11:16–33)
24Now I rejoice in my sufferings for you, and I fill up in my flesh what is lacking in regard to Christ’s afflictions for the sake of His body, which is the church. 25I became its servant by the commission God gave me to fully proclaim to you the word of God, 26the mystery that was hidden for ages and generations but is now revealed to His saints. 27To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory.
28We proclaim Him, admonishing and teaching everyone with all wisdom, so that we may present everyone perfectf in Christ. 29To this end I also labor, striving with all His energy working powerfully within me.
Roles in Worship
1You are to imitate me, just as I imitate Christ.
2Now I commend you for remembering me in everything and for maintaining the traditions, just as I passed them on to you. 3But I want you to understand that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God.
4Every man who prays or prophesies with his head covered dishonors his head.5And every woman who prays or prophesies with her head uncovered dishonors her head, for it is just as if her head were shaved. 6If a woman does not cover her head, she should have her hair cut off. And if it is shameful for a woman to have her hair cut or shaved off, she should cover her head.
7A man ought not to cover his head, since he is the image and glory of God; but the woman is the glory of man. 8For man did not come from woman, but woman from man. 9Neither was man created for woman, but woman for man. 10For this reason a woman ought to have a sign of authority ona her head, because of the angels.
11In the Lord, however, woman is not independent of man, nor is man independent of woman. 12For just as woman came from man, so also man is born of woman. But everything comes from God.
13Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? 14Doesn’t nature itself teach you that if a man has long hair, it is a disgrace to him, 15but that if a woman has long hair, it is her glory? For long hair is given to her as a covering. 16If anyone is inclined to dispute this, we have no other practice, nor do the churches of God.
Sharing in the Lord’s Supper
(Matthew 26:20–30; Mark 14:17–26; Luke 22:14–23)
17In the following instructions I have no praise to offer, because your gatherings do more harm than good. 18First of all, I hear that when you come together as a church, there are divisions among you, and in part I believe it. 19And indeed, there must be differences among you to show which of you are approved.
20Now then, when you come together, it is not the Lord’s Supper you eat. 21For as you eat, each of you goes ahead without sharing his meal.b While one remains hungry, another gets drunk. 22Don’t you have your own homes in which to eat and drink? Or do you despise the church of God and humiliate those who have nothing? What can I say to you? Shall I praise you for this? No, I will not!
23For I received from the Lord what I also passed on to you: The Lord Jesus, on the night He was betrayed, took bread, 24and when He had given thanks, He broke it and said, “This is My body, which is for you;c do this in remembrance of Me.”25In the same way, after supper He took the cup, saying, “This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me.”26For as often as you eat this bread and drink this cup, you proclaim the Lord’s death until He comes.
27Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against thed body and blood of the Lord. 28Each one must examine himself before he eats of the bread and drinks of the cup.29For anyone who eats and drinks without recognizing the bodye eats and drinks judgment on himself. 30That is why many among you are weak and sick, and a number of you have fallen asleep.
31Now if we judged ourselves properly, we would not come under judgment. 32But when we are judged by the Lord, we are being disciplined so that we will not be condemned with the world.
33So, my brothers, when you come together to eat, wait for one another. 34If anyone is hungry, he should eat at home, so that when you come together it will not result in judgment. And when I come, I will give instructions about the remaining matters.
Paul’s Message by the Spirit’s Power
1When I came to you, brothers, I did not come with eloquence or wisdom as I proclaimed to you the testimony about God. 2For I resolved to know nothing while I was with you except Jesus Christ and Him crucified. 3I came to you in weakness and fear, and with much trembling. 4My message and my preaching were not with persuasive words of wisdom, but with a demonstration of the Spirit’s power, 5so that your faith would not rest on men’s wisdom, but on God’s power.
Spiritual Wisdom
(Ephesians 1:15–23)
6Among the mature, however, we speak a message of wisdom—but not the wisdom of this age or of the rulers of this age, who are coming to nothing. 7No, we speak of the mysterious and hidden wisdom of God,a which He destined for our glory before time began. 8None of the rulers of this age understood it. For if they had, they would not have crucified the Lord of glory. 9Rather, as it is written:
“No eye has seen,
no ear has heard,
no heart has imagined,
what God has prepared for those who love Him.”b
10But God has revealed it to us by the Spirit.
The Spirit searches all things, even the deep things of God. 11For who among men knows the thoughts of man except his own spirit within him? So too, no one knows the thoughts of God except the Spirit of God. 12We have not received the spirit of the world, but the Spirit who is from God, that we may understand what God has freely given us. 13And this is what we speak, not in words taught us by human wisdom, but in words taught by the Spirit, expressing spiritual truths in spiritual words.c
14The natural man does not accept the things that come from the Spirit of God. For they are foolishness to him, and he cannot understand them, because they are spiritually discerned. 15The spiritual man judges all things, but he himself is not subject to anyone’s judgment. 16“For who has known the mind of the Lord, so as to instruct Him?”d But we have the mind of Christ.
Footnotes:
7 a Or we speak God’s wisdom in a mystery
9 b Isaiah 64:4
13 c Or to spiritual people
16 d Isaiah 40:13 (see also LXX)
Greetings from Paul and Timothy
(Philippians 1:1–2; Philemon 1:1–3)
1Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother,
2To the saints and faithful brothers in Christ at Colossae:
Grace and peace to you from God our Father.a
Thanksgiving and Prayer
(1 Corinthians 1:4–9; Philippians 1:3–11)
3We always thank God, the Father of our Lord Jesus Christ, when we pray for you,4because we have heard about your faith in Christ Jesus and your love for all the saints— 5the faith and love proceeding from the hope stored up for you in heaven, of which you have already heard in the word of truth, the gospel 6that has come to you.
All over the world this gospel is bearing fruit and growing, just as it has been doing among you since the day you heard it and truly understood the grace of God. 7You learned it from Epaphras, our beloved fellow servant, who is a faithful minister of Christ on ourb behalf, 8and who also informed us of your love in the Spirit.
9For this reason, since the day we heard about you, we have not stopped praying for you and asking God to fill you with the knowledge of His will in all spiritual wisdom and understanding, 10so that you may walk in a manner worthy of the Lord and may please Him in every way: bearing fruit in every good work, growing in the knowledge of God, 11being strengthened with all power according to His glorious might so that you may have full endurance and patience, and joyfully12giving thanks to the Father, who has qualified youc to share in the inheritance of the saints in the light.
13He has rescued us from the dominion of darkness and brought us into the kingdom of His beloved Son, 14in whom we have redemption,d the forgiveness of sins.
The Supremacy of the Son
(Hebrews 1:1–14)
15The Son is the image of the invisible God, the firstborn over all creation. 16For in Him all things were created, things in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities. All things were created through Him and for Him.
17He is before all things, and in Him all things hold together. 18And He is the head of the body, the church; He is the beginning and firstborn from among the dead, so that in all things He may have preeminence. 19For God was pleased to have all His fullness dwell in Him, 20and through Him to reconcile to Himself all things, whether things on earth or things in heaven, by making peace through the blood of His cross.
21Once you were alienated from God and were hostile in your minds, engaging in evil deeds. 22But now He has reconciled you by Christ’s physical body through death to present you holy, unblemished, and blameless in His presence— 23if indeed you continue in your faith, established and firm, not moved from the hope of the gospel you heard, which has been proclaimed to every creaturee under heaven, and of which I, Paul, have become a servant.
Paul’s Suffering for the Church
(2 Corinthians 11:16–33)
24Now I rejoice in my sufferings for you, and I fill up in my flesh what is lacking in regard to Christ’s afflictions for the sake of His body, which is the church. 25I became its servant by the commission God gave me to fully proclaim to you the word of God, 26the mystery that was hidden for ages and generations but is now revealed to His saints. 27To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory.
28We proclaim Him, admonishing and teaching everyone with all wisdom, so that we may present everyone perfectf in Christ. 29To this end I also labor, striving with all His energy working powerfully within me.
Footnotes:
2 a BYZ and TR God our Father and the Lord Jesus Christ
7 b NE, NA, BYZ, and TR your
12 c BYZ and TR us
14 d TR redemption through His blood,
23 e Or in all creation
28 f Or fully mature
The term "Infants in Christ" refers to new believers who are in the early stages of their spiritual journey. This concept is rooted in the metaphorical language used by the Apostle Paul to describe the spiritual maturity of believers. In 1 Corinthians 3:1-2, Paul writes, "Brothers, I could not address you as spiritual, but as worldly—as infants in Christ. I gave you milk, not solid food, for you were not yet ready for it. Indeed, you are still not ready." . Here, Paul likens new believers to infants who require milk, symbolizing the basic teachings of the Christian faith, as they are not yet ready for the deeper, more complex doctrines.
The imagery of spiritual infancy underscores the need for growth and development in the Christian life. Just as physical infants require nurturing and care to grow, spiritual infants need guidance, teaching, and encouragement to mature in their faith. This growth process involves moving from a basic understanding of the gospel to a deeper comprehension and application of biblical truths.
In Hebrews 5:12-14, the author further elaborates on this concept: "Although by this time you ought to be teachers, you need someone to reteach you the basic principles of God’s word. You need milk, not solid food! For everyone who lives on milk is still an infant, inexperienced in the message of righteousness. But solid food is for the mature, who by constant use have trained their senses to distinguish good from evil." . This passage emphasizes the expectation that believers should progress from spiritual infancy to maturity, becoming capable of discerning and teaching the truths of the faith.
The nurturing of infants in Christ is a communal responsibility within the body of believers. The church plays a vital role in providing spiritual nourishment through teaching, fellowship, and discipleship. Ephesians 4:11-15highlights the purpose of church leadership in equipping the saints for this growth: "And it was He who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, to equip the saints for works of ministry and to build up the body of Christ, until we all reach unity in the faith and in the knowledge of the Son of God, as we mature to the full measure of the stature of Christ." .
The journey from spiritual infancy to maturity is marked by an increasing understanding of God's Word, a deepening relationship with Christ, and a growing ability to live out one's faith in everyday life. This process is empowered by the Holy Spirit, who indwells believers and guides them into all truth (John 16:13). As infants in Christ grow, they are called to "put on the new self, created to be like God in true righteousness and holiness" (Ephesians 4:24), reflecting the transformative power of the gospel in their lives.
In summary, the concept of "Infants in Christ" serves as a reminder of the importance of spiritual growth and maturity in the Christian life. It highlights the need for foundational teaching, communal support, and the work of the Holy Spirit in nurturing believers from infancy to maturity in their faith.
SubtopicsInfants
Related TermsInfatuated (2 Occurrences)
Infants (71 Occurrences)
The cross of Jesus Christ stands at the center of Christian theology and is a profound symbol of both divine wisdom and power. The Apostle Paul, in his first letter to the Corinthians, articulates the paradoxical nature of the cross, which embodies both the wisdom and power of God. He writes, "For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God" (1 Corinthians 1:18). This statement encapsulates the dual nature of the cross as perceived by different audiences: foolishness to the unbelieving world and the ultimate expression of divine power to believers.
Wisdom of the Cross
The wisdom of the cross is a divine mystery that transcends human understanding. In 1 Corinthians 1:24, Paul further explains, "But to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God." The cross, which appears as a scandal to the Jews and foolishness to the Greeks, reveals God's wisdom in a way that subverts human expectations. The crucifixion of Jesus, an event that seemed to signify defeat, is in fact the means by which God accomplishes salvation for humanity. This divine wisdom is hidden from the wise and learned of the world but is revealed to those who have faith.
The wisdom of the cross is also evident in the fulfillment of Old Testament prophecies and the typologies that foreshadowed Christ's sacrificial death. Isaiah 53, for instance, speaks of the suffering servant who bears the iniquities of many, a prophecy fulfilled in Jesus' crucifixion. The cross is the culmination of God's redemptive plan, a plan that was "predestined before the ages for our glory" (1 Corinthians 2:7).
Power of the Cross
The power of the cross is manifest in its ability to reconcile humanity to God. Through the cross, Jesus triumphs over sin, death, and the powers of darkness. Colossians 2:14-15states, "He canceled the record of debt that stood against us with its legal demands. He set it aside, nailing it to the cross. And having disarmed the powers and authorities, He made a public spectacle of them, triumphing over them by the cross." The cross is the instrument through which God achieves victory over the forces that enslave humanity.
Moreover, the power of the cross is transformative for those who believe. It is the means by which believers are justified, sanctified, and ultimately glorified. Romans 5:9-10highlights this transformative power: "Since we have now been justified by His blood, how much more shall we be saved from wrath through Him! For if, while we were enemies, we were reconciled to God through the death of His Son, how much more, having been reconciled, shall we be saved by His life!" The cross is not only the means of salvation but also the source of ongoing spiritual renewal and empowerment for the Christian life.
The Cross in Christian Life
The wisdom and power of the cross also call believers to a life of discipleship marked by self-denial and sacrificial love. Jesus instructs His followers, "If anyone would come after Me, he must deny himself and take up his cross and follow Me" (Matthew 16:24). The cross is both the means of salvation and the model for Christian living, calling believers to emulate Christ's humility and obedience.
In summary, the cross of Christ is a profound mystery that reveals the wisdom and power of God. It is the means by which God accomplishes salvation, triumphs over evil, and transforms the lives of believers. The cross stands as a central tenet of the Christian faith, inviting all to embrace its message and live in its power.
The term "Author of Life" is a title ascribed to Jesus Christ, emphasizing His divine role in creation and His authority over life itself. This title is rooted in the understanding of Jesus as both the Creator and Sustainer of all things, as well as the Redeemer who offers eternal life to humanity.
Biblical References:
1. Acts 3:15 : "You killed the Author of life, but God raised Him from the dead, and we are witnesses of the fact." This passage is part of Peter's sermon at Solomon's Colonnade, where he addresses the people of Israel after the healing of a lame man. Peter accuses them of rejecting Jesus, the very source of life, and contrasts their actions with God's power in raising Him from the dead. This highlights Jesus' divine nature and His authority over life and death.
2. John 1:3-4 : "Through Him all things were made, and without Him nothing was made that has been made. In Him was life, and that life was the light of men." These verses from the prologue of John's Gospel affirm Jesus' role in creation. As the Word, Jesus is the agent through whom all things came into being, and He embodies life itself, offering spiritual illumination to humanity.
3. Colossians 1:16-17 : "For in Him all things were created, things in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities. All things were created through Him and for Him. He is before all things, and in Him all things hold together." This passage underscores Jesus' preeminence in creation and His sustaining power over the universe. As the Author of Life, He is both the origin and the purpose of all creation.
4. Hebrews 1:2-3 : "But in these last days He has spoken to us by His Son, whom He appointed heir of all things, and through whom He made the universe. The Son is the radiance of God’s glory and the exact representation of His nature, upholding all things by His powerful word." Here, Jesus is depicted as the divine agent of creation and the one who maintains the cosmos, further affirming His role as the Author of Life.
Theological Significance:
The title "Author of Life" encapsulates the Christian belief in Jesus Christ as the divine source and sustainer of all life. It reflects the doctrine of the Trinity, where Jesus, as the second person, is fully God and fully involved in the creation and ongoing existence of the world. This title also points to the redemptive work of Christ, who, through His death and resurrection, offers eternal life to all who believe in Him.
In the context of salvation, Jesus as the Author of Life signifies His power to grant spiritual rebirth and eternal life. This is central to the Christian message, as believers are called to trust in Jesus for both physical and spiritual life. The resurrection of Jesus is the ultimate demonstration of His authority over life and death, providing hope and assurance of eternal life for His followers.
Christological Implications:
Understanding Jesus as the Author of Life has profound implications for Christology, the study of the nature and work of Christ. It affirms His divinity, His role in the Godhead, and His active participation in both creation and redemption. This title also emphasizes the continuity between the Old and New Testaments, as Jesus fulfills the promises of life and restoration found throughout Scripture.
In summary, the designation of Jesus as the Author of Life is a powerful testament to His divine nature, His creative and sustaining power, and His redemptive mission. It calls believers to recognize His authority and to live in the light of the life He offers.
The concept of God as both Creator and Sustainer is foundational to the Christian understanding of the universe and life itself. This dual role emphasizes not only the origin of all things but also the ongoing maintenance and governance of creation. The Bible presents God as the ultimate source of all that exists, and His sustaining power is seen as essential for the continued existence and order of the universe.
God as Creator
The Bible begins with the declaration of God as the Creator: "In the beginning God created the heavens and the earth" (Genesis 1:1). This foundational verse establishes God as the originator of all things, setting the stage for the detailed account of creation that follows. The creation narrative in Genesis 1 describes a systematic and purposeful act of creation over six days, culminating in the creation of humanity in God's own image: "So God created man in His own image; in the image of God He created him; male and female He created them" (Genesis 1:27).
The Psalms frequently celebrate God's creative work, acknowledging His power and wisdom. Psalm 19:1 states, "The heavens declare the glory of God; the skies proclaim the work of His hands" . Similarly, Psalm 104 provides a poetic reflection on God's creative and sustaining work, highlighting His provision for all creatures.
The New Testament reaffirms God's role as Creator, with John 1:3 declaring, "Through Him all things were made, and without Him nothing was made that has been made" . This verse attributes creation to the Word, identified as Jesus Christ, emphasizing the Trinitarian involvement in creation.
God as Sustainer
In addition to creating the universe, God is portrayed as its Sustainer. This aspect of God's work is seen in His ongoing involvement in the world, ensuring its order and continuity. Colossians 1:17 states, "He is before all things, and in Him all things hold together" . This verse underscores the belief that the universe is not self-sustaining but relies on God's continuous power and presence.
The sustaining work of God is also evident in His provision for creation. Acts 17:28 affirms, "For in Him we live and move and have our being" , indicating that human existence is dependent on God's sustaining power. The natural world, too, is upheld by God's providence, as seen in Matthew 6:26, where Jesus teaches that God feeds the birds of the air, illustrating His care for all living things.
The book of Hebrews further emphasizes God's sustaining role, stating, "The Son is the radiance of God’s glory and the exact representation of His nature, upholding all things by His powerful word" (Hebrews 1:3). This passage highlights the active role of Christ in maintaining the universe, reinforcing the belief in God's continuous involvement in His creation.
Theological Implications
The understanding of God as both Creator and Sustainer has profound theological implications. It affirms God's sovereignty and authority over all creation, establishing Him as the ultimate source of life and order. This belief provides a framework for understanding the relationship between God and the world, emphasizing His transcendence and immanence.
Moreover, the recognition of God as Sustainer offers assurance of His ongoing care and provision, encouraging trust and reliance on His faithfulness. It also calls for a response of worship and stewardship, acknowledging God's rightful ownership of creation and humanity's responsibility to care for it in accordance with His purposes.
The terms "Alpha" and "Omega" are the first and last letters of the Greek alphabet, respectively. In the Christian theological context, these terms are used to signify the eternal nature and omnipotence of God, particularly in reference to Jesus Christ. They denote the completeness and all-encompassing nature of God's existence and authority.
Biblical References:
The phrase "Alpha and Omega" appears in the Book of Revelation, the final book of the New Testament. It is used to describe the eternal and sovereign nature of God and Christ. In Revelation 1:8, the Lord God declares, "I am the Alpha and the Omega, the One who is, and who was, and who is to come—the Almighty." This statement emphasizes God's eternal presence and unchanging nature.
Further, in Revelation 21:6, God proclaims, "It is done! I am the Alpha and the Omega, the Beginning and the End. To the thirsty I will give freely from the spring of the water of life." This passage highlights God's role as the origin and culmination of all things, offering eternal life to those who seek Him.
In Revelation 22:13, Jesus Christ affirms His divine identity by stating, "I am the Alpha and the Omega, the First and the Last, the Beginning and the End." This declaration underscores the divinity of Christ, equating Him with God the Father in terms of eternal existence and authority.
Theological Significance:
The use of "Alpha and Omega" in Scripture underscores the belief in God's eternal nature, His omnipresence, and His omnipotence. It affirms that God is the beginning and the end of all creation, existing beyond the constraints of time and space. This concept is central to Christian theology, which holds that God is the ultimate source and purpose of all things.
In the context of Christology, the application of "Alpha and Omega" to Jesus Christ serves to affirm His divinity and His integral role in the Godhead. It reflects the belief in the Trinity, where Jesus is co-equal and co-eternal with God the Father and the Holy Spirit. This is a foundational doctrine in Christianity, emphasizing the unity and distinctiveness of the three Persons of the Trinity.
Historical and Cultural Context:
The use of the Greek alphabet in the phrase "Alpha and Omega" reflects the linguistic and cultural context of the early Christian church, which was heavily influenced by Hellenistic culture. Greek was the lingua franca of the Eastern Mediterranean and the language in which the New Testament was originally written. The choice of these letters symbolizes the comprehensiveness of God's nature, encompassing all that is known and unknown.
Application in Christian Life:
For believers, the concept of God as the "Alpha and Omega" provides assurance of His eternal presence and unchanging nature. It offers comfort in the knowledge that God is sovereign over the past, present, and future. This understanding encourages Christians to trust in God's plan and purpose for their lives, knowing that He is the beginning and the end of all things.
The imagery of "Alpha and Omega" also serves as a reminder of the hope of eternal life through Jesus Christ. It calls believers to live in anticipation of the fulfillment of God's promises, as He is the source of life and the ultimate destination for those who follow Him.
International Standard Bible Encyclopedia
Alpha and OmegaALPHA AND OMEGA
al'-fa, o'-me-ga, o-me'-ga (Alpha and Omega = A and O): The first and last letters of the Greek alphabet, hence, symbolically, "beginning and end"; in Revelation "The Eternal One" in Revelation 1:8 of the Father, in Revelation 21:6 and Revelation 22:13 of the Son. Compare Theodoret, Eusebius, Historia Ecclesiastica, iv. 8: "We used alpha down to omega, i.e. all." A similar expression is found in Latin (Martial, v.26). Compare Aretas (Cramer's Catenae Graecae in New Testament) on Revelation 1:8 and Tertullian (Monog, 5): "So also two Greek letters, the first and last, did the Lord put on Himself, symbols of the beginning and the end meeting in Him, in order that just as alpha rolls on to omega and omega returns again to alpha, so He might show that both the evolution of the beginning to the end is in Him and again the return of the end to the beginning." Cyprian, Testim, ii0.1; vi.22, iii.100, Paulinus of Nola Carm. xix0.645; xxx0.89; Prudentius, Cathem., ix.10-12. In Patristic and later literature the phrase is regularly applied to the Son. God blesses Israel from 'aleph to taw (Leviticus 26:3-13), but curses from waw to mem (Leviticus 26:14-43). So Abraham observed the whole law from 'aleph to taw. Consequently, "Alpha and Omega" may be a Greek rendering of the Hebrew phrase, which expressed among the later Jews the whole extent of a thing.
Judging Others
(Luke 6:37–42; Romans 14:1–12)
1“Do not judge, or you will be judged. 2For with the same judgment you pronounce, you will be judged, and with the measure you use, it will be measured to you.
3Why do you look at the speck in your brother’s eye but fail to notice the beam in your own eye? 4How can you say to your brother, ‘Let me take the speck out of your eye,’ while there is still a beam in your own eye? 5You hypocrite! First take the beam out of your own eye, and then you will see clearly to remove the speck from your brother’s eye.
6Do not give dogs what is holy; do not throw your pearls before swine. If you do, they may trample them under their feet, and then turn and tear you to pieces.
Ask, Seek, Knock
(Luke 11:5–13)
7Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened to you. 8For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened.
9Which of you, if his son asks for bread, will give him a stone? 10Or if he asks for a fish, will give him a snake? 11So if you who are evil know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask Him!
12In everything, then, do to others as you would have them do to you. For this is the essence of the Law and the Prophets.
The Narrow Gate
(Luke 13:22–30)
13Enter through the narrow gate. For wide is the gate and broad is the way that leads to destruction, and many enter through it. 14But small is the gate and narrow the way that leads to life, and only a few find it.
A Tree and Its Fruit
(Luke 6:43–45)
15Beware of false prophets. They come to you in sheep’s clothing, but inwardly they are ravenous wolves. 16By their fruit you will recognize them. Are grapes gathered from thornbushes, or figs from thistles? 17Likewise, every good tree bears good fruit, but a bad tree bears bad fruit. 18A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit. 19Every tree that does not bear good fruit is cut down and thrown into the fire. 20So then, by their fruit you will recognize them.
21Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only he who does the will of My Father in heaven. 22Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name drive out demons and perform many miracles?’
23Then I will tell them plainly, ‘I never knew you; depart from Me, you workers of lawlessness!’
The House on the Rock
(Luke 6:46–49)
24Therefore everyone who hears these words of Mine and acts on them is like a wise man who built his house on the rock. 25The rain fell, the torrents raged, and the winds blew and beat against that house; yet it did not fall, because its foundation was on the rock.
26But everyone who hears these words of Mine and does not act on them is like a foolish man who built his house on sand. 27The rain fell, the torrents raged, and the winds blew and beat against that house, and it fell—and great was its collapse!”
The Authority of Jesus
28When Jesus had finished saying these things, the crowds were astonished at His teaching, 29because He taught as one who had authority, and not as their scribes.
He who falls on this stone will be broken to pieces,
Luke 20:18
Everyone who falls on this stone will be broken to pieces, but he on whom it falls will be crushed.”
Isaiah 8:14-15
And He will be a sanctuary—but to both houses of Israel a stone of stumbling and a rock of offense, to the dwellers of Jerusalem a trap and a snare. / Many will stumble over these; they will fall and be broken; they will be ensnared and captured.”
Romans 9:32-33
Why not? Because their pursuit was not by faith, but as if it were by works. They stumbled over the stumbling stone, / as it is written: “See, I lay in Zion a stone of stumbling and a rock of offense; and the one who believes in Him will never be put to shame.”
but he on whom it falls will be crushed.”
Daniel 2:34-35
As you watched, a stone was cut out, but not by human hands. It struck the statue on its feet of iron and clay, and crushed them. / Then the iron, clay, bronze, silver, and gold were shattered and became like chaff on the threshing floor in summer. The wind carried them away, and not a trace of them could be found. But the stone that had struck the statue became a great mountain and filled the whole earth.
Daniel 2:44-45
In the days of those kings, the God of heaven will set up a kingdom that will never be destroyed, nor will it be left to another people. It will shatter all these kingdoms and bring them to an end, but will itself stand forever. / And just as you saw a stone being cut out of the mountain without human hands, and it shattered the iron, bronze, clay, silver, and gold, so the great God has told the king what will happen in the future. The dream is true, and its interpretation is trustworthy.”
Psalm 118:22-23
The stone the builders rejected has become the cornerstone. / This is from the LORD, and it is marvelous in our eyes.
Isaiah 28:16
So this is what the Lord GOD says: “See, I lay a stone in Zion, a tested stone, a precious cornerstone, a sure foundation; the one who believes will never be shaken.
1 Peter 2:6-8
For it stands in Scripture: “See, I lay in Zion a stone, a chosen and precious cornerstone; and the one who believes in Him will never be put to shame.” / To you who believe, then, this stone is precious. But to those who do not believe, “The stone the builders rejected has become the cornerstone,” / and, “A stone of stumbling and a rock of offense.” They stumble because they disobey the word—and to this they were appointed.
Luke 20:17-18
But Jesus looked directly at them and said, “Then what is the meaning of that which is written: ‘The stone the builders rejected has become the cornerstone’? / Everyone who falls on this stone will be broken to pieces, but he on whom it falls will be crushed.”
Acts 4:11
This Jesus is ‘the stone you builders rejected, which has become the cornerstone.’
Ephesians 2:20
built on the foundation of the apostles and prophets, with Christ Jesus Himself as the cornerstone.
1 Corinthians 3:11
For no one can lay a foundation other than the one already laid, which is Jesus Christ.
1 Corinthians 10:4
and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ.
Zechariah 12:3
On that day, when all the nations of the earth gather against her, I will make Jerusalem a heavy stone for all the peoples; all who would heave it away will be severely injured.
Zechariah 12:10
Then I will pour out on the house of David and on the people of Jerusalem a spirit of grace and prayer, and they will look on Me, the One they have pierced. They will mourn for Him as one mourns for an only child, and grieve bitterly for Him as one grieves for a firstborn son.
Isaiah 28:13
Then the word of the LORD to them will become: “Order on order, order on order, line on line, line on line; a little here, a little there,” so that they will go stumbling backward and will be injured, ensnared, and captured.
Treasury of ScriptureAnd whoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.
whosoever.
Psalm 2:12
Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.
Isaiah 8:14,15
And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem…
Isaiah 60:12
For the nation and kingdom that will not serve thee shall perish; yea, thosenations shall be utterly wasted.
but.
Matthew 26:24
The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born.
Matthew 27:25
Then answered all the people, and said, His blood be on us, and on our children.
Psalm 2:9
Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.
But GROW
IN the
GR.ACE and KNOWLEDGE
of our Lord
and Savior Jesus Christ.
To HIM be
the GLORY both now and
to the day
of eternity. AMEN.
HE Who
FALLS on THIS STONE
will be
BROKEN to Pieces
Luke 20:18
Everyone who falls on this stone will be broken to pieces, but he on whom it falls will be crushed.”
Isaiah 8:14-15
And He will be a sanctuary—but to both houses of Israel a stone of stumbling and a rock of offense, to the dwellers of Jerusalem a trap and a snare. / Many will stumble over these; they will fall and be broken; they will be ensnared and captured.”
Yikes;
This is Extremely Misguided,
and really
puts into perspective
other
doctrinal frameworks
“Authored”
by these
so called Witnesses
in the
Body of Christ
I use this resource often, but I will
BE 100% CLEAR
this above
information is Thoroughly Inaccurate.
Its simply Christian
Ignorance
This LACK of
Personal Knowledge of Christ Messiah,
Root of David,
Christ Incarnate, The Cornerstone,
The Trinitarian Source of Life
The Holy Spirit of Truth
The Relationship between
Christ and
the church, his Bride
Is 100%
False and Merely
Intimate
Relational Ignorance
Examine and sources Well
The TRUTH will Guide You
And You Will
Fully Know the TRUTH
I will take
Reproach on the Credibility
of the
other articles of
knowledge God
is a Personal Relationship of
Fully Known
Experience, not Marely
Educational Endeavor
from
man made philospphy not
Rooted
in the Source
Paul and the False Apostles
1I hope you will put up with a little of my foolishness, but you are already doing that. 2I am jealous for you with a godly jealousy. For I promised you to one husband, to present you as a pure virgin to Christ.
3I am afraid, however, that just as Eve was deceived by the serpent’s cunning, your minds may be led astray from your simple and pure devotion to Christ. 4For if someone comes and proclaims a Jesus other than the One we proclaimed, or if you receive a different spirit than the One you received, or a different gospel than the one you accepted, you put up with it very easily.
5I consider myself in no way inferior to those “super-apostles.” 6Although I am not a polished speaker, I am certainly not lacking in knowledge. We have made this clear to you in every way possible.
7Was it a sin for me to humble myself in order to exalt you, because I preached the gospel of God to you free of charge? 8I robbed other churches by accepting their support in order to serve you. 9And when I was with you and in need, I was not a burden to anyone; for the brothers who came from Macedonia supplied my needs. I have refrained from being a burden to you in any way, and I will continue to do so. 10As surely as the truth of Christ is in me, this boasting of mine will not be silenced in the regions of Achaia. 11Why? Because I do not love you? God knows I do!
12But I will keep on doing what I am doing, in order to undercut those who want an opportunity to be regarded as our equals in the things of which they boast. 13For such men are false apostles, deceitful workers, masquerading as apostles of Christ. 14And no wonder, for Satan himself masquerades as an angel of light. 15It is not surprising, then, if his servants masquerade as servants of righteousness. Their end will correspond to their actions.
Paul’s Suffering and Service
(Colossians 1:24–29)
16I repeat: Let no one take me for a fool. But if you do, then receive me as a fool, so that I too may boast a little. 17In this confident boasting of mine, I am not speaking as the Lord would, but as a fool. 18Since many are boasting according to the flesh, I too will boast. 19For you gladly put up with fools, since you are so wise.20In fact, you even put up with anyone who enslaves you or exploits you or takes advantage of you or exalts himself or strikes you in the face. 21To my shame I concede that we were too weak for that!
Speaking as a fool, however, I can match what anyone else dares to boast about.22Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I. 23Are they servants of Christ? (I am speaking as if I were out of my mind.) I am so much more: in harder labor, in more imprisonments, in worse beatings, in frequent danger of death. 24Five times I received from the Jews the forty lashes minus one. 25Three times I was beaten with rods, once I was stoned, three times I was shipwrecked. I spent a night and a day in the open sea.
26In my frequent journeys, I have been in danger from rivers and from bandits, in danger from my countrymen and from the Gentiles, in danger in the city and in the country, in danger on the sea and among false brothers, 27in labor and toil and often without sleep, in hunger and thirst and often without food, in cold and exposure.
28Apart from these external trials, I face daily the pressure of my concern for all the churches. 29Who is weak, and I am not weak? Who is led into sin, and I do not burn with grief?
30If I must boast, I will boast of the things that show my weakness. 31The God and Father of the Lord Jesus, who is forever worthy of praise,a knows that I am not lying. 32In Damascus, the governor under King Aretas secured the city of the Damascenes in order to arrest me. 33But I was lowered in a basket through a window in the wall and escaped his grasp.
The Coming Judgment
(Genesis 7:1–24; Jude 1:17–23)
1Beloved, this is now my second letter to you. Both of them are reminders to stir you to wholesome thinking 2by recalling what was foretold by the holy prophets and commanded by our Lord and Savior through your apostles.
3Most importantly, you must understand that in the last days scoffers will come, scoffing and following their own evil desires.a 4“Where is the promise of His coming?” they will ask. “Ever since our fathers fell asleep, everything continues as it has from the beginning of creation.”
5But they deliberately overlook the fact that long ago by God’s word the heavens existed and the earth was formed out of water and by water, 6through whichb the world of that time perished in the flood. 7And by that same word, the present heavens and earth are reserved for fire, being kept for the day of judgment and de
struction of ungodly men.
The Day of the Lord
(Zephaniah 1:7–18; Malachi 4:1–6; 1 Thessalonians 5:1–11)
8Beloved, do not let this one thing escape your notice: With the Lord a day is like a thousand years, and a thousand years are like a day.c 9The Lord is not slow in keeping His promise as some understand slowness, but is patient with you, not wanting anyone to perish but everyone to come to repentance.
10But the Day of the Lord will come like a thief. The heavens will disappear with a roar, the elements will be destroyedd by fire, and the earth and its works will be laid bare.
11Since everything will be destroyed in this way, what kind of people ought you to be? You ought to conduct yourselves in holiness and godliness 12as you anticipate and hasten the coming of the day of God, when the heavens will be destroyed by fire and the elements will melt in the heat. 13But in keeping with God’s promise, we are looking forward to a new heaven and a new earth, where righteousness dwells.
Final Exhortations
Therefore, beloved, as you anticipate these things, make every effort to be found at peace—spotless and blameless in His sight.
15Consider also that our Lord’s patience brings salvation, just as our beloved brother Paul also wrote you with the wisdom God gave him. 16He writes this way in all his letters,g speaking in them about such matters. Some parts of his letters are hard to understand, which ignorant and unstable people distort,h as they do the rest of the Scriptures, to their own destruction.
17Therefore, beloved, since you already know these things, be on your guard so that you will not be carried away by the error of the lawless and fall from your secure standing. 18But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory both now and to the day of eternity.
Amen.
The Perfect High Priest
(Psalm 110:1–7)
Every high priest is appointed from among men to represent them in matters relating to God, to offer gifts and sacrifices for sins.
He is able to deal gently with those who are ignorant and misguided, since he himself is subject to weakness.
That is why he is obligated to offer sacrifices for his own sins, as well as for the sins of the people.
No one takes this honor upon himself; he must be called by God, just as Aaron was.
So also Christ did not take upon Himself the glory of becoming a high priest, but He was called by the One who said to Him:
“You are My Son;
today
I have become Your Father.”
And in
another passage God says:
“You are a priest forever
in the
order of Melchizedek.”
During the days of Jesus’ earthly life, He offered up prayers and petitions with loud cries and tears to the One who could save Him from death, and He was heard because of His reverence. Although He was a Son, He learned obedience from what He suffered. And having been made perfect, He became the source of eternal salvation to all who obey Him and was designated by God as high priest in the order of Melchizedek.
Milk and Solid Food
(1 Corinthians 3:1–9)
11We have much to say about this, but it is hard to explain, because you are dull of hearing. 12Although by this time you ought to be teachers, you need someone to reteach you the basic principles of God’s word.c You need milk, not solid food!
13For everyone who lives on milk is still an infant, inexperienced in the message of righteousness. 14But solid food is for the mature, who by constant use have trained their senses to distinguish good from evil.
Although by this time you ought to be teachers
2 Timothy 2:24
And a servant of the Lord must not be quarrelsome, but must be kind to everyone, able to teach, and forbearing.
Titus 1:9
He must hold firmly to the faithful word as it was taught, so that he can encourage others by sound teaching and refute those who contradict it.
Colossians 3:16
Let the word of Christ richly dwell within you as you teach and admonish one another with all wisdom, and as you sing psalms, hymns, and spiritual songs with gratitude in your hearts to God.
you need someone to reteach you the basic principles of God’s word.
1 Corinthians 3:1
Brothers, I could not address you as spiritual, but as worldly—as infants in Christ.
Galatians 4:9
But now that you know God, or rather are known by God, how is it that you are turning back to those weak and worthless principles? Do you wish to be enslaved by them all over again?
Hebrews 6:1
Therefore let us leave the elementary teachings about Christ and go on to maturity, not laying again the foundation of repentance from dead works, and of faith in God,
You need milk, not solid food!
1 Corinthians 3:2
I gave you milk, not solid food, for you were not yet ready for solid food. In fact, you are still not ready,
1 Peter 2:2
Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation,
Ephesians 4:14
Then we will no longer be infants, tossed about by the waves and carried around by every wind of teaching and by the clever cunning of men in their deceitful scheming.
Isaiah 28:9-10
Whom is He trying to teach? To whom is He explaining His message? To infants just weaned from milk? To babies removed from the breast? / For they hear: “Order on order, order on order, line on line, line on line; a little here, a little there.”
2 Timothy 3:7
who are always learning but never able to come to a knowledge of the truth.
1 Corinthians 14:20
Brothers, stop thinking like children. In regard to evil be infants, but in your thinking be mature.
2 Peter 3:18
But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory both now and to the day of eternity. Amen.
Jeremiah 6:10
To whom can I give this warning? Who will listen to me? Look, their ears are closed, so they cannot hear. See, the word of the LORD has become offensive to them; they find no pleasure in it.
Matthew 13:15
For this people’s heart has grown callous; they hardly hear with their ears, and they have closed their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn, and I would heal them.’
2 Timothy 4:3
For the time will come when men will not tolerate sound doctrine, but with itching ears they will gather around themselves teachers to suit their own desires.
Matthew 17:17
Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me.
Mark 9:19
He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me.
Ezra 7:10
For Ezra had prepared his heart to seek the law of the LORD, and to do it, and to teach in Israel statutes and judgments.
Psalm 34:11
Come, ye children, hearken unto me: I will teach you the fear of the LORD.
1 Corinthians 14:19
Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknowntongue.
Isaiah 28:9,10,13
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts…
Philippians 3:1
Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it issafe.
Hebrews 6:1
Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God,
2 Samuel 16:23
And the counsel of Ahithophel, which he counselled in those days, was as if a man had inquired at the oracle of God: so was all the counsel of Ahithophel both with David and with Absalom.
Acts 7:38
This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us:
Romans 3:2
Much every way: chiefly, because that unto them were committed the oracles of God.
as have.
Hebrews 5:13
For every one that useth milk is unskilful in the word of righteousness: for he is a babe.
Isaiah 55:1
Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price.
1 Corinthians 3:1-3
And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, evenas unto babes in Christ…
Righteousness through Faith in Christ
(Romans 3:21–31)
1Finally, my brothers, rejoice in the Lord. It is no trouble for me to write the same things to you again, and it is a safeguard for you.
2Watch out for those dogs, those workers of evil, those mutilators of the flesh!3For it is we who are the circumcision, we who worship by the Spirit of God, who glory in Christ Jesus, and who put no confidence in the flesh— 4though I myself could have such confidence.
If anyone else thinks he has grounds for confidence in the flesh, I have more:5circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin; a Hebrew of Hebrews; as to the law, a Pharisee; 6as to zeal, persecuting the church; as to righteousness in the law, faultless.
7But whatever was gain to me I count as loss for the sake of Christ. 8More than that, I count all things as loss compared to the surpassing excellence of knowing Christ Jesus my Lord, for whom I have lost all things. I consider them rubbish, that I may gain Christ 9and be found in Him, not having my own righteousness from the law, but that which is through faith in Christ,a the righteousness from God on the basis of faith.
10I want to know Christ and the power of His resurrection and the fellowship of His sufferings, being conformed to Him in His death, 11and so, somehow, to attain to the resurrection from the dead.
Pressing on toward the Goal
12Not that I have already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me. 13Brothers, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, 14I press on toward the goal to win the prize of God’s heavenly calling in Christ Jesus.
15All of us who are mature should embrace this point of view. And if you think differently about some issue, God will reveal this to you as well. 16Nevertheless, we must live up to what we have already attained.
Citizenship in Heaven
17Join one another in following my example, brothers, and carefully observe those who walk according to the pattern we set for you. 18For as I have often told you before, and now say again even with tears: Many live as enemies of the cross of Christ. 19Their end is destruction, their god is their belly, and their glory is in their shame. Their minds are set on earthly things.
20But our citizenship is in heaven, and we eagerly await a Savior from there, the Lord Jesus Christ, 21who, by the power that enables Him to subject all things to Himself, will transform our lowly bodies to be like His glorious body.
Definition and Identification:
False apostles are individuals who claim to be apostles of Christ but are deceitful workers, masquerading as apostles to lead believers astray. The New Testament provides warnings and descriptions of such individuals, emphasizing the need for discernment within the Christian community.
Biblical References:
The concept of false apostles is primarily addressed in the writings of the Apostle Paul. In 2 Corinthians 11:13-15 , Paul warns the Corinthian church, stating, "For such men are false apostles, deceitful workers, masquerading as apostles of Christ. And no wonder, for Satan himself masquerades as an angel of light. It is not surprising, then, if his servants masquerade as servants of righteousness. Their end will correspond to their actions."
Characteristics:
False apostles are characterized by their deceitful nature and their ability to disguise themselves as genuine servants of Christ. They often possess persuasive speech and charismatic personalities, which they use to manipulate and deceive believers. Their teachings may appear to be aligned with Christian doctrine but ultimately lead away from the truth of the Gospel.
Warnings and Exhortations:
The New Testament contains several warnings against false apostles and false teachings. In Galatians 1:6-9 , Paul expresses astonishment that the Galatians are turning to a different gospel, which is no gospel at all. He emphasizes that even if an angel from heaven should preach a gospel contrary to the one they received, they should be accursed.
In Revelation 2:2 , the church in Ephesus is commended for testing those who claim to be apostles but are not, and for finding them false. This highlights the importance of discernment and testing the spirits to ensure adherence to true apostolic teaching.
Impact on the Early Church:
The presence of false apostles posed a significant threat to the early Christian communities. They often sought to undermine the authority of true apostles and introduce heretical teachings. The early church fathers, such as Irenaeus and Tertullian, also addressed the issue of false apostles and heresies, emphasizing the need for adherence to apostolic tradition and the teachings of the true apostles.
Discernment and Defense:
Believers are encouraged to exercise discernment and to be vigilant against false apostles. In 1 John 4:1 , the apostle John advises, "Beloved, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world." This testing involves comparing teachings with the Scriptures and the apostolic tradition handed down through the church.
Conclusion:
While the Bible does not provide an exhaustive list of false apostles, it offers clear guidance on identifying and responding to them. The emphasis is on maintaining fidelity to the Gospel of Christ and the teachings of the true apostles, ensuring that the church remains rooted in sound doctrine and protected from deception.
The concept of the power of the cross is central to Christian theology, symbolizing the pivotal moment of Jesus Christ's sacrificial death and its profound implications for humanity. The cross, once a symbol of shame and execution, has become the emblem of salvation, redemption, and victory over sin and death.
Biblical Foundation
The power of the cross is rooted in the New Testament, where the Apostle Paul articulates its significance. In 1 Corinthians 1:18, Paul writes, "For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God." This verse highlights the transformative nature of the cross, which, though seemingly foolish to the world, embodies divine power for believers.
Redemption and Atonement
The cross is the means by which Jesus Christ accomplished the atonement for sin. Through His death, He paid the penalty for humanity's transgressions, satisfying the justice of God. In Colossians 2:14, Paul explains, "having canceled the debt ascribed to us in the decrees that stood against us. He took it away, nailing it to the cross." This act of redemption is central to the Christian understanding of salvation, emphasizing that through the cross, believers are reconciled to God.
Victory Over Sin and Death
The cross also signifies victory over sin and death. In Romans 6:6, Paul states, "We know that our old self was crucified with Him so that the body of sin might be rendered powerless, that we should no longer be slaves to sin." The crucifixion of Christ breaks the power of sin, liberating believers from its bondage. Furthermore, the resurrection, which follows the crucifixion, underscores the defeat of death, as expressed in 1 Corinthians 15:55-57: "Where, O death, is your victory? Where, O death, is your sting?... But thanks be to God, who gives us the victory through our Lord Jesus Christ!"
Reconciliation and Peace
The cross is also a symbol of reconciliation and peace. Ephesians 2:14-16 describes how Christ, through the cross, has broken down the dividing wall of hostility, creating peace and unity among believers: "For He Himself is our peace, who has made the two one and has torn down the dividing wall of hostility... and in one body to reconcile both of them to God through the cross, by which He extinguished their hostility." The cross thus serves as the foundation for unity within the body of Christ, transcending ethnic and cultural barriers.
The Call to Discipleship
The power of the cross extends to the call of discipleship. Jesus invites His followers to take up their own crosses, signifying a life of self-denial and commitment to His teachings. In Matthew 16:24, Jesus declares, "If anyone would come after Me, he must deny himself and take up his cross and follow Me." This call to discipleship involves embracing the sacrificial nature of the cross, living a life that reflects the values and mission of Christ.
Conclusion
The power of the cross is a multifaceted doctrine that encompasses redemption, victory, reconciliation, and discipleship. It is the cornerstone of Christian faith, representing the ultimate expression of God's love and justice. Through the cross, believers find forgiveness, freedom, and the hope of eternal life.
Now we SEE
but a
DIM reflection
as in a mirror
2 Corinthians 3:18
And we, who with unveiled faces all reflect the glory of the Lord, are being transformed into His image with intensifying glory, which comes from the Lord, who is the Spirit.
James 1:23-24
For anyone who hears the word but does not carry it out is like a man who looks at his face in a mirror, / and after observing himself goes away and immediately forgets what he looks like.
Proverbs 27:19
As water reflects the face, so the heart reflects the true man.
then we shall see face to face
Numbers 12:8
I speak with him face to face, clearly and not in riddles; he sees the form of the LORD. Why then were you unafraid to speak against My servant Moses?”
Exodus 33:11
Thus the LORD would speak to Moses face to face, as a man speaks to his friend. Then Moses would return to the camp, but his young assistant Joshua son of Nun would not leave the tent.
Revelation 22:4
They will see His face, and His name will be on their foreheads.
Now I know in part;
1 Corinthians 8:2
The one who thinks he knows something does not yet know as he ought to know.
Ecclesiastes 3:11
He has made everything beautiful in its time. He has also set eternity in the hearts of men, yet they cannot fathom the work that God has done from beginning to end.
Deuteronomy 29:29
The secret things belong to the LORD our God, but the things revealed belong to us and to our children forever, so that we may follow all the words of this law.
then I shall know fully
Isaiah 11:9
They will neither harm nor destroy on all My holy mountain, for the earth will be full of the knowledge of the LORD as the sea is full of water.
Jeremiah 31:34
No longer will each man teach his neighbor or his brother, saying, ‘Know the LORD,’ because they will all know Me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquities and will remember their sins no more.”
Hebrews 8:11
No longer will each one teach his neighbor or his brother, saying, ‘Know the Lord,’ because they will all know Me, from the least of them to the greatest.
even as I am fully known
Psalm 139:1-4
For the choirmaster. A Psalm of David. O LORD, You have searched me and known me. / You know when I sit and when I rise; You understand my thoughts from afar. / You search out my path and my lying down; You are aware of all my ways. …
Galatians 4:9
But now that you know God, or rather are known by God, how is it that you are turning back to those weak and worthless principles? Do you wish to be enslaved by them all over again?
2 Timothy 2:19
Nevertheless, God’s firm foundation stands, bearing this seal: “The Lord knows those who are His,” and, “Everyone who calls on the name of the Lord must turn away from iniquity.”
1 John 3:2
Beloved, we are now children of God, and what we will be has not yet been revealed. We know that when Christ appears, we will be like Him, for we will see Him as He is.
2 Corinthians 3:18
But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.
2 Corinthians 5:7
(For we walk by faith, not by sight:)
Philippians 3:12
Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.
darkly.
Judges 14:12-19
And Samson said unto them, I will now put forth a riddle unto you: if ye can certainly declare it me within the seven days of the feast, and find it out, then I will give you thirty sheets and thirty change of garments: …
Ezekiel 17:2
Son of man, put forth a riddle, and speak a parable unto the house of Israel;
face.
Exodus 33:11
And the LORD spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle.
Numbers 12:8
With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant Moses?
Matthew 5:8
Blessed are the pure in heart: for they shall see God.
now.
1 Corinthians 13:9,10
For we know in part, and we prophesy in part…
John 10:15
As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.
What does
"From
Glory to Glory"
Mean?
Definition and Context
“From Glory to Glory” is a phrase often associated with 2 Corinthians 3:18, which says, “And we, who with unveiled faces all reflect the glory of the Lord, are being transformed into His image with intensifying glory, which comes from the Lord, who is the Spirit.” In older translations, this is rendered more literally as “from glory to glory.” This expression points to a progressive transformation in the life of believers-a journey of spiritual growth and increased reflection of God’s holiness.
Although the exact phrase “from glory to glory” appears in various English translations, the underlying Greek text conveys a continual progression of God’s glory being reflected more and more in His followers. The idea is that the believer’s life moves ever closer to the likeness of Christ, and that each stage of growth is marked by the glorious presence and work of the Holy Spirit.
Old Testament Foundations of “Glory”
1. The Weight of God’s Presence (Hebrew: “Kabod”)
In the Old Testament, “glory” is often translated from the Hebrew word “kabod,” which literally suggests “weight” or “heaviness.” This conveys that God’s presence is substantial and awe-inspiring. A key passage is Exodus 24:16-17, where the glory of the Lord rests on Mount Sinai and appears like a consuming fire. This imagery sets the foundation for understanding “glory” as God’s manifest presence among His people.
2. The Tabernacle and Temple
God’s glory was visibly present in the Tabernacle (Exodus 40:34-35) and later in Solomon’s Temple (1 Kings 8:10-11). These historical records underscore that wherever God chooses to dwell, His glory resides. Early archaeological findings of ancient worship structures in the Near East have highlighted how unique Israel’s Tabernacle worship was compared to surrounding cultures, supporting the historicity of the biblical narratives.
3. Prophetic Hope of Greater Glory
Prophets such as Isaiah spoke of a future time when the glory of God would fill the whole earth (Isaiah 6:3). This anticipation of God’s glory increasing and filling creation resonates with the concept of moving from one stage of His revelation to a fuller manifestation-an early foreshadowing of the New Testament deeper revelation of Christ.
New Testament Development
1. Christ as the Embodiment of God’s Glory
The Gospel of John emphasizes Jesus as the incarnate Word of God who reveals the glory of the Father. John 1:14 says, “The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the one and only Son from the Father, full of grace and truth.” This establishes that Jesus Himself is the fullest expression of God’s glory in human form.
2. The Holy Spirit’s Role in Transformation
The New Testament teaches that the indwelling Holy Spirit empowers believers to walk in God’s ways. In 2 Corinthians 3:18, Paul underlines that the same Spirit who gives life is transforming believers to become increasingly Christlike. This transformation is not instantaneous but continual, reflecting a stair-step progression of God’s glory in a believer’s life.
3. The Resurrection as the Pinnacle of Glory
The resurrection of Christ, supported by extensive manuscript evidence and historical inquiry, exemplifies ultimate glory and power over death. Romans 6:4attests that just as Christ was raised from the dead by the “glory of the Father,” we too may walk in newness of life. This points toward “from glory to glory” culminating in the resurrection power for all who believe.
Practical Understanding of
Transformation
Sanctification Over TIME
The spiritual journey includes growth in character and love for others (Philippians 1:9-11). Christian tradition-and even behavioral science observations-validate that consistent application of scriptural principles over time reshapes desires, attitudes, and behaviors. The phrase “from glory to glory” captures how these small transformations accumulate, so a believer radiantly reflects more of Christ.
2. Evidence in Daily Life
Anecdotal cases of individuals who have undergone radical transformations-from lives marked by destructive habits to renewed faith-demonstrate what “from glory to glory” looks like practically. Their changed priorities, moral compass, and sense of purpose align with the scriptural testimony that the Holy Spirit regenerates hearts (Titus 3:5-6).
3. The Ultimate Fulfillment
While believers live in progressive sanctification, Scripture teaches that the ultimate fulfillment of glory will be in the eternal presence of God (Revelation 21:23). The journey is ongoing in this life, but will see its completion “when He appears” (1 John 3:2), and believers will reflect Christ perfectly.
Biblical and Historical Testimony
1. Consistency of Manuscript Evidence
Documents such as the Dead Sea Scrolls (Old Testament) and numerous early New Testament manuscripts validate the integrity of these biblical texts. Scholars who have painstakingly compared the manuscripts confirm that the core doctrines-such as the deity of Christ, the role of the Holy Spirit, and the call to holy living-have been preserved with remarkable accuracy.
2. Archaeological Finds Corroborating Scripture
Archaeological discoveries like the Tel Dan Stele, the Cyrus Cylinder, and the Lachish Letters reveal historical details consistent with biblical accounts. These external validations strengthen confidence in the reliability of Scripture, forming a contextual backdrop for understanding spiritual truths like “from glory to glory.”
3. God’s Creative Work and Design
Many scientists who affirm intelligent design note the complexities in creation that point to a Creator. Observations in geology, biology, and physics-such as the specified complexity in DNA-can be aligned with the recognition that God’s creative glory is reflected all around us (Psalm 19:1). This awareness of a designed cosmos underscores the idea that we are part of a grand narrative, moving toward a divine purpose revealed in Scripture.
Living “From Glory to Glory”
1. Reflecting the Character of Christ
To move “from glory to glory” means to continually seek spiritual growth. Studying the Bible, praying, practicing Christlike love, and being sensitive to the Holy Spirit’s leading deepen the transformation process.
2. Hope and Assurance
This phrase also instills hope: believers are not stagnant but are on a journey of ongoing renewal. The certainty of God’s faithfulness throughout history-seen in both Scripture and corroborated history-assures believers that He will complete the work He has started (Philippians 1:6).
3. Forward-Looking Perspective
Finally, “from glory to glory” calls for a forward-looking mindset. It leads believers to anticipate each new stage of growth and ultimately the eternal glory of being with the Lord face-to-face.
“From Glory to Glory” beautifully captures the Christian’s spiritual journey of increased reflection of God’s character. Grounded in the Old Testament’s portrayal of God’s manifest presence, fulfilled in Jesus Christ’s full embodiment of divine glory, and brought to life by the Holy Spirit, this concept points to continual transformation.
As the faithful study Scripture and experience the Holy Spirit’s work, they advance step by step in sanctification until the final, glorious hope of eternal life with God. The reliability of the Bible, supported by both manuscript evidence and archaeological corroboration, forms the trustworthy foundation for understanding and living out this transformative promise. And all of it ultimately testifies to the glory of the One who is continually shaping His people “from glory to glory.”
Who is referred to as the
Root of David?
“Root of David”
The phrase “Root of David” appears explicitly in the Book of Revelation and draws from earlier Old Testament imagery. This title highlights a Messianic identity that both precedes and emerges from King David’s lineage. It emphasizes both divine origin and royal descent.
1. Revelation 5:5: “Then one of the elders said to me, ‘Do not weep! Behold, the Lion of the tribe of Judah, the Root of David, has triumphed…’”
2. Revelation 22:16: “I, Jesus, have sent My angel to give you this testimony for the churches. I am the Root and the Offspring of David, the bright Morning Star.”
These New Testament references crystallize the identification of Jesus with the title “Root of David,” a designation closely linked to His Messianic role.
Messianic Connection
The concept of a “root” in the context of Davidic lineage is grounded in Old Testament prophecies:
- Isaiah 11:1: “Then a shoot will spring up from the stump of Jesse, and a branch from his roots will bear fruit.”
- Isaiah 11:10: “On that day the Root of Jesse will stand as a banner for the peoples; the nations will seek Him, and His place of rest will be glorious.”
These passages highlight both a promise of continuity in David’s line-through Jesse, David’s father-and a promise that this figure (the “Root/Branch”) will be an extraordinary ruler of worldwide significance. When the Book of Revelation refers to the “Root of David,” it points directly back to these Isaiah prophecies, now fulfilled in Jesus as the Messiah.
Meaning of “Root”
A “root” is both the origin and sustaining source of life for a plant. Describing someone as the “Root” of David shows that:
1. Preexistence and Supremacy: The “Root” comes before, precedes, and enables the growth of the family line. As God incarnate, Jesus existed before David (cf. John 8:58) and stands as the eternal origin of the Davidic kingdom.
2. Continuation of the Davidic Line: Simultaneously, He emerges from David’s lineage (as an “Offspring”). This dual reality captures Jesus’s divine nature (the “Root,” preceding David) and His human nature (the “Offspring,” descending from David’s line).
Genealogical Evidence
The New Testament genealogies underline Jesus’s descent from David:
- Matthew 1:1: “This is the record of the genealogy of Jesus Christ, the son of David, the son of Abraham.”
- Luke 3:31: In Luke’s genealogy, Jesus is shown in the lineage of David through Nathan.
These genealogies corroborate that Jesus is indeed of Davidic descent, fulfilling the prophetic requirement for the Messiah to emerge from David’s family line (cf. Jeremiah 23:5).
Archaeological and Historical Corroborations
Archaeological findings such as the Tel Dan Stele (9th century BC) reference the “House of David,” indicating a recognized royal dynasty. This extrabiblical mention underlines the historicity of David’s line. The resonance between Scripture’s genealogical records and external artifacts reinforces that a genuine Davidic house existed, preparing the way for one who would be known as the anticipated Messiah.
Theological Implications
1. Messianic Kingship: Referring to Jesus as the “Root of David” underscores His eternal authority and rightful claim to David’s throne (cf. Luke 1:32-33).
2. Fulfillment of Prophecy: Jesus fulfills Old Testament promises that a King from David’s seed would reign forever (2 Samuel 7:12-13; Isaiah 9:7).
3. Divine-Human Nature: By definition, the “Root” (divine origin) and “Offspring” (human lineage) of David unites Jesus’s person as fully God and fully man.
Relevance for Faith and Worship
The title “Root of David” offers confidence in the consistency of biblical prophecy and its fulfillment. Believers recognize that God orchestrated history from David’s era to Christ’s life on earth, verifying both the human descent and divine nature of Jesus. Trust in this title affirms the scriptural testimony that all promises-including ultimate redemption-rest in the one who is both source and descendant of David’s line.
“Root of David” is a Messianic title identifying the One who has both originated and emerged from King David’s lineage. From Old Testament prophecies like Isaiah 11 to the New Testament witness in Revelation, it reveals a figure who is both preexistent and fully part of David’s royal house. In the Christian context, the “Root of David” is Jesus Christ, fulfilling God’s covenant with David and ultimately demonstrating divine authority and saving power.
Jesus the True Vine
…
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
If anyone
does not remain in Me,
he is like a
branch that is thrown
away and withers.
Such
branches are gathered up,
thrown into the FIRE, and
Burned.…
I AM the VINE and YOU are the BRANCHES
Isaiah 5:1-7
I will sing for my beloved a song of his vineyard: My beloved had a vineyard on a very fertile hill. / He dug it up and cleared the stones and planted the finest vines. He built a watchtower in the middle and dug out a winepress as well. He waited for the vineyard to yield good grapes, but the fruit it produced was sour! / “And now, O dwellers of Jerusalem and men of Judah, I exhort you to judge between Me and My vineyard. …
Psalm 80:8-19
You uprooted a vine from Egypt; You drove out the nations and transplanted it. / You cleared the ground for it, and it took root and filled the land. / The mountains were covered by its shade, and the mighty cedars with its branches. …
Ezekiel 15:1-8
Then the word of the LORD came to me, saying, / “Son of man, how does the wood of the vine surpass any other branch among the trees in the forest? / Can wood be taken from it to make something useful? Or can one make from it a peg on which to hang utensils? …
The one who remains in Me, and I in him, will bear much fruit
1 John 3:24
Whoever keeps His commandments remains in God, and God in him. And by this we know that He remains in us: by the Spirit He has given us.
Colossians 1:10
so that you may walk in a manner worthy of the Lord and may please Him in every way: bearing fruit in every good work, growing in the knowledge of God,
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.
For apart from Me you can do nothing.
2 Corinthians 3:5
Not that we are competent in ourselves to claim that anything comes from us, but our competence comes from God.
Psalm 127:1
A song of ascents. Of Solomon. Unless the LORD builds the house, its builders labor in vain; unless the LORD protects the city, its watchmen stand guard in vain.
Acts 17:28
‘For in Him we live and move and have our being.’ As some of your own poets have said, ‘We are His offspring.’
Philippians 4:13
I can do all things through Christ who gives me strength.
Galatians 2:20
I have been crucified with Christ, and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave Himself up for me.
Colossians 1:17
He is before all things, and in Him all things hold together.
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.
Romans 11:17-18
Now if some branches have been broken off, and you, a wild olive shoot, have been grafted in among the others to share in the nourishment of the olive root, / do not boast over those branches. If you do, remember this: You do not support the root, but the root supports you.
Ephesians 3:17
so that Christ may dwell in your hearts through faith. Then you, being rooted and grounded in love,
1 John 2:6
Whoever claims to abide in Him must walk as Jesus walked.
Romans 12:5
So we, being many, are one body in Christ, and every one members one of another.
1 Corinthians 10:16
The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?
1 Corinthians 12:12,27
For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ…
John 12:24
Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.
Proverbs 11:30
The fruit of the righteous is a tree of life; and he that winneth souls is wise.
Hosea 4:8
They eat up the sin of my people, and they set their heart on their iniquity.
without.
Acts 4:12
Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.
John 5:19
Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.
John 9:33
If this man were not of God, he could do nothing.
2 Corinthians 13:8
For we can do nothing against the truth, but for the truth.
John 7:16
“My teaching is not My own,” Jesus replied. “It comes from Him who sent Me.
John 12:49
I have not spoken on My own, but the Father who sent Me has commanded Me what to say and how to say it.
John 14:10
Do you not believe that I am in the Father and the Father is in Me? The words I say to you, I do not speak on My own. Instead, it is the Father dwelling in Me, performing His works.
“You are from below;
James 3:15
Such wisdom does not come from above, but is earthly, unspiritual, demonic.
Philippians 3:19
Their end is destruction, their god is their belly, and their glory is in their shame. Their minds are set on earthly things.
1 John 4:5
They are of the world. That is why they speak from the world’s perspective, and the world listens to them.
I am from above.
John 3:31
The One who comes from above is above all. The one who is from the earth belongs to the earth and speaks as one from the earth. The One who comes from heaven is above all.
1 Corinthians 15:47
The first man was of the dust of the earth, the second man from heaven.
John 6:38
For I have come down from heaven, not to do My own will, but to do the will of Him who sent Me.
YOU are of this world
John 15:19
If you were of the world, it would love you as its own. Instead, the world hates you, because you are not of the world, but I have chosen you out of the world.
1 John 2:15-17
Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him. / For all that is in the world—the desires of the flesh, the desires of the eyes, and the pride of life—is not from the Father but from the world. / The world is passing away, along with its desires; but whoever does the will of God remains forever.
James 4:4
You adulteresses! Do you not know that friendship with the world is hostility toward God? Therefore, whoever chooses to be a friend of the world renders himself an enemy of God.
I AM NOT of THIS WORLD
John 17:14
I have given them Your word and the world has hated them. For they are not of the world, just as I am not of the world.
John 18:36
Jesus answered, “My kingdom is not of this world; if it were, My servants would fight to prevent My arrest by the Jews. But now My kingdom is not of this realm.”
Philippians 3:20
But our citizenship is in heaven, and we eagerly await a Savior from there, the Lord Jesus Christ,
Colossians 3:1-2
Therefore, since you have been raised with Christ, strive for the things above, where Christ is seated at the right hand of God. / Set your minds on things above, not on earthly things.
John 1:14
And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
John 3:13,31
And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven…
Psalm 17:4
Concerning the works of men, by the word of thy lips I have kept me from the paths of the destroyer.
ye are of.
John 15:18,19
If the world hate you, ye know that it hated me before it hated you…
John 17:14,16
I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world…
James 4:4
Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.
How does 2 Tim 2:17 guide
TRUTH
Discernment?
How can we
Discern truth from Error in LIGHT of
2 Timothy 2:17?
“and their talk will spread like gangrene. Among them are Hymenaeus and Philetus,”
(2 Timothy 2:17)
Paul warns Timothy that false teaching is spiritually infectious. Seeing error for what it is—and stopping its spread—starts with clear discernment.
Why Discernment Matters
Error is contagious: like
“gangrene,”
it destroys living tissue.
Truth is life-giving:
John 17:17
“Sanctify them by the
TRUTH;
Your WORD is TRUTH.”
• Our witness is at stake: 2 Peter 2:2
says many
“will follow their depravity,
and THE WAY
OF TRUTH will be maligned.”
Signs of Gangrenous Teaching
. Diminishes the authority of Scripture (2 Timothy 3:16).
2. Twists foundational doctrines (2 Peter 3:16).
3. Produces ungodliness rather than holiness (2 Timothy 2:16).
4. Spreads divisively through gossip or novelty (Romans 16:17).
5. Elevates personalities over Christ (1 Corinthians 1:12-13).
– Acts 17:11: Bereans “examined the Scriptures daily to see if these teachings were true.”
– Compare every claim with the whole counsel of God.
• The Christ-Centered Test
– 1 John 4:2-3: “Every spirit that confesses Jesus Christ has come in the flesh is from God.”
– Truth exalts the real, incarnate, risen Christ.
• The Fruit Test
– Matthew 7:16-18: “By their fruit you will recognize them.”
– Look for holiness, love, and sound character in the teacher and the teaching.
• The Gospel Test
– Galatians 1:8-9: any “gospel” that adds or subtracts from grace through faith is accursed.
– Salvation by grace alone through Christ alone must remain intact.
Practical Steps to Sharpen Discernment
Daily intake of Scripture—read, study, memorize (Psalm 119:11).
2. Prayerful dependence on the Holy Spirit, the “Spirit of truth” (John 16:13).
3. Involvement in a biblically faithful church where elders guard doctrine (Titus 1:9).
4. Humble teachability—receive correction; avoid quarrelsome debates (2 Timothy 2:24-25).
5. Accountability relationships—iron sharpens iron (Proverbs 27:17).
Guarding the Heart While Guarding
The Truth
Reject “irreverent, empty chatter” (2 Timothy 2:16)
• Speak the truth in love (Ephesians 4:15);
firmness and gentleness are not opposites.
• Keep the focus on building up, not just calling out
(1 Corinthians 14:26).
Encouragement for Today
Truth withstands scrutiny because it is grounded in God’s unchanging Word.
When we test everything, hold fast to what is good, and abstain from every form of evil (1 Thessalonians 5:21-22), we not only protect ourselves but also preserve the purity of the gospel for the next generation.
Children and Parents
(Colossians 3:18–21)
Children, obey your parents in the Lord, for this is right.
“Honor your father and mother” (which is the first commandment with a promise), “that it may go well with you and that you may have a long life on the earth.”
Fathers, do not provoke your children to wrath; instead, bring them up in the discipline and instruction of the Lord.
Serving with Honor
(Colossians 3:22–25; 1 Timothy 6:1–2)
5Slaves, obey your earthly masters with respect and fear and sincerity of heart, just as you would obey Christ. 6And do this not only to please them while they are watching, but as servants of Christ, doing the will of God from your heart. 7Serve with good will, as to the Lord and not to men, 8because you know t
hat the Lord will reward each one for whatever good he does, whether he is slave or free.
9And masters, do the same for your slaves. Give up your use of threats, because you know that He who is both their Master and yours is in heaven, and there is no favoritism with Him.
The Full Armor of God
10Finally, be strong in the Lord and in His mighty power. 11Put on the full armor of God, so that you can make your stand against the devil’s schemes. 12For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this world’s darkness, and against the spiritual forces of evil in the heavenly realms.
13Therefore take up the full armor of God, so that when the day of evil comes, you will be able to stand your ground, and having done everything, to stand. 14Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness arrayed, 15and with your feet fitted with the readiness of the gospel of peace. 16In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one. 17And take the helmet of salvation and the sword of the Spirit, which is the word of God.
18Pray in the Spirit at all times, with every kind of prayer and petition. To this end, stay alert with all perseverance in your prayers for all the saints. 19Pray also for me, that whenever I open my mouth, words may be given me so that I will boldly make known the mystery of the gospel, 20for which I am an ambassador in chains. Pray that I may proclaim it fearlessly, as I should.
Final Greetings
(Philippians 4:21–23; 2 Timothy 4:19–22)
21Tychicus, the beloved brother and faithful servant in the Lord, will tell you everything, so that you also may know about me and what I am doing. 22I have sent him to you for this very purpose, that you may know about us, and that he may encourage your hearts.
23Peace to the brothers and love with faith from God the Father and the Lord Jesus Christ.
24Grace to all who love our Lord Jesus Christ with an undying love.
The River of Life
1Then the angel showed me a river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb 2down the middle of the main street of the city. On either side of the river stood a tree of life, bearing twelve kinds of fruit and yielding a fresh crop for each month. And the leaves of the tree are for the healing of the nations.
No longer will there be any curse. The throne of God and of the Lamb will be within the city, and His servants will worship Him.
They will see His face, and His name will be on their foreheads.
There will be no more night in the city, and they will have no need for the light of a lamp or of the sun. For the Lord God will shine on them, and they will reign forever and ever.
Jesus Is Coming
Then the angel said to me,
“These words are faithful and true.
The Lord, the God of the spirits of the prophets,
has sent His angel to show
His servants what must soon take place.”
Behold, I am coming soon.
Blessed is the one who keeps the words of prophecy in this book.
And I, John, am the one who heard
and saw these things.
And when I had heard and seen them,
I fell down to worship
at the feet of the angel who had shown me
these things.
But he said to me, “Do not do that!
I am a fellow servant with you and your
brothers the prophets,
and with those who keep the words of this book.
Worship God!”
Then he told me, “Do not seal up the words of prophecy in this book, because the time is near.
Let the unrighteous continue to be unrighteous, and the vile continue to be vile; let the righteous continue to practice righteousness, and the holy continue to be holy.”
Behold, I am coming soon, and My reward is with Me, to give to each one according to what he has done.
I am the Alpha and the Omega, the First and the Last, the Beginning and the End.”
Blessed are those who wash their robes, so that they may have the right to the tree of life and may enter the city by its gates.
But outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood.
“I, Jesus, have sent My angel
to give you this testimony for the churches.
I am the Root
and the Offspring of David, the bright
Morning Star.”
The Spirit and the bride say,
“Come!” Let the one who hears say,
“Come!”
And let the one who is thirsty come, and the one
who desires
the water of life drink freely.
Nothing May Be Added or Removed
I testify to everyone who hears the words of prophecy in this book: If anyone adds to them, God will add to him the plagues described in this book.
And if anyone takes away from the words of this book of prophecy, God will take away his share in the tree of life and the holy city, which are described in this book.
He who testifies to these things says, “Yes, I am coming soon.” Amen. Come, Lord Jesus!
he grace of the Lord Jesus be with all the saints.
Amen.
How can you purify your hearts?
How can you purify your hearts, double-minded ones?
Understanding the Call to
Purify the Heart
James 4:8 issues a direct challenge: “Draw near to God, and He will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded.” This verse encompasses both a plea and a promise. The phrase “double-minded” reflects the tension of having divided loyalties or affections. Scripture consistently affirms that genuine devotion to God must come from an undivided heart (Deuteronomy 6:5; Matthew 6:24), because the heart is the seat of faith, inclination, and moral decision-making.
II. Defining “Double-Mindedness”
Double-mindedness in Scripture points to wavering or holding contradictory commitments. James 1:8 describes a double-minded individual as “unstable in all his ways.” Such a person struggles to fully trust God while simultaneously trying to maintain control or seek fulfillment outside of Him. This spiritual ambivalence hinders a vibrant relationship with the Lord and prevents the wholehearted obedience He desires (1 Kings 18:21).
III. The Centrality of the Heart in Scripture
The word “heart” in biblical literature is more than an organ; it symbolizes the core of one’s being-encompassing the intellect, will, and emotions. Proverbs 4:23 urges believers to “Guard your heart with all diligence, for from it flow springs of life.” By urging the purification of the heart, Scripture underscores that genuine change begins internally and subsequently transforms outward behavior (Matthew 15:18-19).
1. A Reflection of Authentic Worship
The heart that is pure is undivided and responds wholeheartedly to God’s revelation (Psalm 24:3-4). Worship arises naturally from such a heart, and this is the worship God seeks (John 4:23).
2. The Fount of Character
As repeated throughout Scriptures (cf. Luke 6:45), what flows from the heart shapes one’s moral and spiritual life. A “double-minded” heart tends to compromise in both thought and action.
IV. The Scriptural Command to Purify
While James 4:8 highlights the necessity of purifying the heart, the broader context of Scripture provides practical guidance.
1. Repentance and Confession
• 1 John 1:9 promises, “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”
• Genuine purification requires honest self-examination (Psalm 139:23-24) and the humility to acknowledge sin (Luke 18:13-14).
2. Turning Fully to God
• Joel 2:12-13 encourages turning to the Lord “with all your heart, with fasting and weeping and mourning. Rend your hearts and not your garments.”
• This turning involves an inward change, not merely outward acts of piety.
3. Seeking God’s Transforming Power
• Psalm 51:10 pleads, “Create in me a clean heart, O God, and renew a right spirit within me.”
• The petition is for God’s creative power to remake the heart-a supernatural work beyond mere human willpower.
V. The Role of Faith and Single-Minded Devotion
Faith in the promises of God unites the heart with a single focus on God’s will. Hebrews 11:6 affirms, “Without faith it is impossible to please God.” Single-mindedness aligns every thought and desire with divine truth (2 Corinthians 10:5).
1. Undivided Loyalty
• Matthew 6:24 declares, “No one can serve two masters.”
• When the heart is firmly set on one Master, the fruit of that devotion is a life of consistency and stability in Christ.
2. Renewal of the Mind
• Romans 12:2 instructs, “Do not be conformed to this world, but be transformed by the renewing of your mind.”
• This transformation affects motives, intentions, and desires, refocusing them on the values of God’s kingdom.
VI. Practical Steps Toward Heart Purity
Although heart purification is ultimately a work of God, Scripture calls believers to cooperate in tangible ways.
1. Regular Study and Meditation on Scripture
• Psalm 119:11: “I have hidden Your word in my heart that I might not sin against You.”
• Engaging with the Bible regularly shapes the believer’s worldview and strengthens internal resolve.
2. Consistent Prayer and Fellowship
• Prayer fosters intimacy with God, while fellowship with other believers (Hebrews 10:24-25) offers accountability and encouragement.
• Regular communion with God builds trust and bolsters single-minded devotion.
3. Serving Others with Love
• Galatians 5:13 teaches, “serve one another in love.” Serving promotes humility and deters the self-centered mindset that often leads to inner conflict.
• Acts of mercy and service reflect the heart of Christ (Mark 10:45) and foster spiritual focus.
Ongoing Repentance and Self-Examination
• Continually turning to God for conviction maintains a tender conscience.
• James 5:16 urges believers to “confess your sins to one another and pray for one another so that you may be healed.”
The Holy Spirit’s Work in Purification
Scripture attests that humans cannot purify their hearts by sheer will alone. The Holy Spirit empowers and sanctifies the believer’s heart (Titus 3:5-6).
1. Conviction and Leading
• John 16:8 describes how the Spirit “will convict the world in regard to sin and righteousness and judgment.”
• Yielding to the Spirit’s guidance helps uproot the causes of double-mindedness.
• Growing in these qualities replaces the instability of a divided heart with a Spirit-led consistency of character.
The Promise of a Cleansed Heart
Believers are assured that those who seek God wholeheartedly will receive the purification they desire. Jesus Himself proclaimed the blessing on the pure in heart (Matthew 5:8):
“Blessed are the pure in heart, for they will
see God.”
This promise includes:
• A deeper relationship with God, experiencing His nearness as one forsakes double-mindedness.
• A life of inward peace that results from being aligned with His will (Philippians 4:7).
• Clear spiritual vision to discern God’s direction and embrace His wisdom (Proverbs 2:6-7).
Purifying the heart and addressing double-mindedness is both a divine work and a cooperative effort with God. Scripture shows the solution involves repentance, consistent confession, immersion in God’s Word, reliance on the Holy Spirit’s power, and steadfast dedication to the Lord.
Anyone striving to obey James’s instruction can find encouragement in the multitude of biblical testimonies that God faithfully responds to those who humble themselves and seek Him wholeheartedly. This purification is possible because of the redemptive work of Christ, who not only cleanses hearts but also transforms lives, enabling believers to live with sincere, single-minded devotion.
The Mission of John the Baptist
(Isaiah 40:1–5; Mark 1:1–8; Luke 3:1–20; John 1:19–28)
In those days John the Baptist came, preaching in the wilderness of Judea
and saying, “Repent, for the kingdom of heaven is near.”
This is he who was spoken of through the prophet Isaiah:
“A voice of one calling in the wilderness,
‘Prepare the way for the Lord,
make straight paths for Him.’”
4John wore a garment of camel’s hair, with a leather belt around his waist. His food was locusts and wild honey. 5People went out to him from Jerusalem and all Judea and the whole region around the Jordan.
Confessing their sins, they were baptized by him in the Jordan River.
7But when John saw many of the Pharisees and Sadducees coming to his place of baptism, he said to them, “You brood of vipers, who warned you to flee from the coming wrath? 8Produce fruit, then, in keeping with repentance. 9And do not presume to say to yourselves, ‘We have Abraham as our father.’ For I tell you that out of these stones God can raise up children for Abraham. 10The axe lies ready at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.
11I baptize you with waterb for repentance, but after me will come One more powerful than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and with fire.
His winnowing fork is in His hand to clear His threshing floor and to gather His wheat into the barn; but He will burn up the chaff with unquenchable fire.”
The Baptism of Jesus
(Mark 1:9–11; Luke 3:21–22; John 1:29–34)
At that time Jesus came from Galilee to the Jordan
to be baptized by John.
But John tried to prevent Him, saying,
“I need to be baptized by You, and do You come to me?”
Let it be so now,”
Jesus replied. “It is fitting for us to fulfill all righteousness in this way.”
Then John permitted Him.
As soon as Jesus was baptized, He went up out of the water.
Suddenly the heavens were opened
and He saw the Spirit of God descending like a dove and resting on Him.
And a voice from heaven said,
“This is My beloved Son, in whom I am well pleased!”
The term "Messiah" originates from the Hebrew word "Mashiach," meaning "anointed one." In the Old Testament, this term is used to describe priests, prophets, and kings who were anointed with oil as a sign of their divine appointment. However, the concept of the Messiah evolved to signify a future deliverer and king who would establish God's kingdom on earth.
Old Testament Prophecies
The anticipation of the Messiah is deeply rooted in the Hebrew Scriptures. The first hint of a coming deliverer is found in Genesis 3:15, where God promises that the seed of the woman will crush the serpent's head. This is often seen as the protoevangelium, or the first gospel, foreshadowing the ultimate victory over sin and evil.
The Davidic Covenant, as recorded in 2 Samuel 7:12-16, further develops the Messianic expectation. God promises David that his throne will be established forever, pointing to a future king from David's lineage. Isaiah 9:6-7 speaks of a child born to us, a son given, who will be called "Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace." This passage highlights the divine nature and eternal reign of the coming Messiah.
Isaiah 53 presents the Messiah as the Suffering Servant, who would bear the sins of many and be pierced for our transgressions. This prophecy emphasizes the redemptive work of the Messiah, who would bring salvation through suffering.
New Testament Fulfillment
In the New Testament, Jesus of Nazareth is identified as the fulfillment of the Messianic prophecies. The angel Gabriel announces to Mary in Luke 1:31-33 that her son Jesus will inherit the throne of David and reign over the house of Jacob forever. The Gospel of Matthew begins with a genealogy tracing Jesus' lineage back to David, underscoring His rightful claim to the Messianic title.
Jesus Himself affirms His Messianic identity. In John 4:25-26, during His conversation with the Samaritan woman at the well, He explicitly states, "I who speak to you am He," in response to her mention of the coming Messiah. Throughout His ministry, Jesus fulfills numerous Old Testament prophecies, performing miracles, teaching with authority, and ultimately sacrificing Himself for the sins of humanity.
The apostles also proclaim Jesus as the Messiah. Peter declares in Acts 2:36, "Therefore let all Israel know with certainty that God has made this Jesus, whom you crucified, both Lord and Christ." The term "Christ" is the Greek equivalent of "Messiah," meaning "anointed one."
Messianic Titles and Roles
The Messiah is attributed several titles and roles throughout Scripture. As the "Son of David," He is the rightful heir to the Davidic throne. As the "Son of God," He possesses divine authority and nature. The title "Immanuel," meaning "God with us," signifies His incarnation and presence among His people.
The Messiah is also depicted as a prophet, priest, and king. As a prophet, He reveals God's truth and will. As a priest, He mediates between God and humanity, offering Himself as the ultimate sacrifice for sin. As a king, He rules with justice and righteousness, establishing God's kingdom.
The Second Coming!
Christian eschatology holds that the Messiah will return to consummate His kingdom. This future event, known as the Second Coming, is anticipated in passages such as Revelation 19:11-16, where Christ returns as a conquering king. The Messiah's return will bring about the final judgment and the restoration of all things, fulfilling God's redemptive plan for creation.
Messiah
anointed
Messiah(anointed). This word (Mashiach) answers to the word Christ (Christos) in the New Testament, and is applicable in its first sense to any one anointed with the holy oil. The kings of Israel were called anointed , from the mode of their consecration. (1 Samuel 2:10,35; 12:3,5) etc. This word also refers to the expected Prince of the chosen people who was to complete God's purposes for them and to redeem them, and of whose coming the prophets of the old covenant in all time spoke. He was the Messiah, the Anointed, i.e. consecrated as the king and prophet by God's appointment. The word is twice used in the New Testament of Jesus. (John 1:41; 4:25) Authorized Version "Messias." The earliest gleam of the gospel is found in the account of the fall. (Genesis 3:15) the blessings in store for the children of Shem are remarkable indicated int he words of Noah. (Genesis 9:26) Next follows the promise to Abraham. (Genesis 12:2,3) A great step is made in (Genesis 49:10) This is the first case in which the promises distinctly centre in one person. The next passage usually quoted is the prophecy of Balaam. (Numbers 24:17-19) The prophecy of Moses, (18:18) claims attention. Passages in the Psalms are numerous which are applied to the Messiah in the New Testament; such as Psal 2,16,22,40,110. The advance in clearness in this period is great. The name of Anointed, i.e. King, comes in, and the Messiah is to come of the Lineage of David. He is described in his exaltation, with his great kingdom that shall be spiritual rather than temporal. Psal 2,21,40,110. In other places he is seen in suffering and humiliation. Psal 16,22,40. Later on the prophets show the Messiah as a king and ruler of David's house, who should come to reform and restore the Jewish nation and purify the Church, as in Isai 11,40-66 The blessings of the restoration, however, will not be confined to Jews; the heathen are made to share them fully. (Isaiah 2:66) The passage of (Micah 5:2) (comp. Matt 2:6) left no doubt in the mind of the Sanhedrin as to the birthplace of the Messiah. The lineage of David is again alluded to in (Zechariah 12:1-14) The coming of the Forerunner and of the Anointed is clearly revealed in (Malachi 3:1; 4:5,6) The Pharisees and those of the Jews who expected Messiah at all looked for a temporal prince only. The apostles themselves were infected with this opinion till after the resurrection. (Matthew 20:20,21; Luke 24:21; Acts 1:6) Gleams of a purer faith appear in (Luke 2:30; 23:42; John 4:25)
Easton's Bible Dictionary
(Hebrews mashiah), in all the thirty-nine instances of its occurring in the Old Testament, is rendered by the LXX. "Christos." It means anointed. Thus priests (Exodus 28:41; 40:15; Numbers 3:3), prophets (1 Kings 19:16), and kings (1 Samuel 9:16; 16:3; 2 Samuel 12:7) were anointed with oil, and so consecrated to their respective offices. The great Messiah is anointed "above his fellows" (Psalm 45:7); i.e., he embraces in himself all the three offices. The Greek form "Messias" is only twice used in the New Testament, in John 1:41 and 4:25 (R.V., "Messiah"), and in the Old Testament the word Messiah, as the rendering of the Hebrew, occurs only twice (Dan. 9:25, 26; R.V., "the anointed one").The first great promise (Genesis 3:15) contains in it the germ of all the prophecies recorded in the Old Testament regarding the coming of the Messiah and the great work he was to accomplish on earth. The prophecies became more definite and fuller as the ages rolled on; the light shone more and more unto the perfect day. Different periods of prophetic revelation have been pointed out, (1) the patriarchal; (2) the Mosaic; (3) the period of David; (4) the period of prophetism, i.e., of those prophets whose works form a part of the Old Testament canon. The expectations of the Jews were thus kept alive from generation to generation, till the "fulness of the times," when Messiah came, "made of a woman, made under the law, to redeem them that were under the law." In him all these ancient prophecies have their fulfilment. Jesus of Nazareth is the Messiah, the great Deliverer who was to come. (Comp. Matthew 26:54; Mark 9:12; Luke 18:31; 22:37; John 5:39; Acts 2; 16:31; 26:22, 23.)
Webster's Revised Unabridged Dictionary
(n.) The expected king and deliverer of the Hebrews; the Savior; Christ.
The Seven Spirits of God
Revelation 3:1-6
And to
the angel of the church in Sardis
write;
These things said he that has
the seven
Spirits of God, and the
seven stars…
By these seven Spirits of God is meant apparently that One Divine Person, the Holy Spirit, to whom, with the Father and the Son, we render homage and praise. And the reason for the peculiarity of the sevenfold Spirit is because in this book that Spirit is contemplated, not so much in the unity of His person as in the manifoldness of His operations. And, further, that the number seven, being a sacred number, expresses completeness. And so, "He that hath the seven Spirits of God" represents Jesus Christ as possessing, and as possessing that He may impart, the whole fulness of that quick and Divine Spirit. Thus the first thought to be presented to the moribund Church is of the fulness of Divine life gathered into that Spirit who is not enclosed in inaccessible mysteries of deity, but going forth like the flame of the torch, like the glance of the eye, everywhere where men are. This great Life giver is waiting for all feeble and half-dead Christian hearts to come surging into it if they will, and to fill them with its own vitality. Notice still further that the second of the predicates applied to our Lord here suggests for us one very frequent way in which He cleanses out Churches. He hath the seven Spirits and the seven stars. The stars are the symbols of the angels, and the angels are the representatives of the teachers of the Churches; taking that for granted, is it not beautiful that our Lord should be represented, if I may so say, as holding in one hand the seven Spirits of life and in the other hand the seven stars, or to put away the emblem, and to take another figure in Scripture, in the right hand He held the golden vase full of the anointing oil, in the other hand an empty chalice into which it was poured. Jesus Christ wakes up a dead Church by bringing the seven Spirits of God into the hearts of selected men: for the way in which great revivals of religion in little communities and in big ones is usually brought about is that some man or men are filled with the fulness of God and become weary of forbearing and feel the Word like a fire lit up in their bones, and are so fitted to be God's instruments for communicating the magnetism of life to the dead Church. And now let me ask you to think of one or two very simple lessons from this vision.
1. First of all, should not this vision shame us all into penitent consciousness of our own deadness? So much life waiting to be bestowed, and so little actually appropriated and possessed by us. The whole flood of ChriSt's grace running by our doors, and we, like improvident settlers in some new country, having no provision for storing or for distributing it, but letting it all run to waste.
2. And then, should not this vision set us upon questioning ourselves as to what it is that keeps the life of Jesus Christ out of our hearts? In the winter time in our towns, when the water stops in the houses, why doesn't it come? Because there is a plug of ice in the service pipe; and there is a plug of ice in a great many Christian hearts in connection with their Master. Life is sustained by food, by air, and by exercise. Do you feed the life of Christ in you? Do you read your Bible? You will never be vigorous Christians unless you can say, "I have desired the words of Thy mouth more than my necessary food." Life is sustained by air breathed. Do you take that Divine Spirit into yourselves, expanding that capacity by desire, and so oxygenating all your life and cleansing out the corruptions of sin? And life is sustained by exercise. Do you do anything for Jesus Christ? Absolute idleness is a sure way, and it is a very popular way amongst many Christian people to kill the life of Christ within us.
3. And so, let this vision draw us to our Master that we may get the life He can give from His own hands. Your Christianity can only be sustained by the repetition continually of that which kindled it at first.
“God Incarnate”
Jesus being “God incarnate” indicates that the eternal, divine Son took on a genuine human nature while remaining fully God. Scripture portrays Him as existing before creation (John 1:1: “In the beginning was the Word, and the Word was with God, and the Word was God”) and then becoming flesh (John 1:14: “The Word became flesh and made His dwelling among us”). Being “incarnate” means the invisible God manifested Himself visibly in Jesus-experiencing human limitations such as hunger and fatigue, yet retaining His full divinity.
Old Testament Foreshadowing
Several Old Testament passages anticipate the coming of One who would be both divine and human. In Isaiah 7:14, the prophet declares, “Therefore the Lord Himself will give you a sign: Behold, the virgin will be with child and will give birth to a son, and will call Him Immanuel.” “Immanuel” literally means “God with us,” foreshadowing that this child would not merely be a prophet but God dwelling in the realm of humanity.
Additionally, in Micah 5:2, the prophecy states, “But you, Bethlehem Ephrathah… out of you will come forth for Me One to be ruler over Israel, whose origins are of old, from ancient days.” The notion of One “from ancient days” points to a divine, eternal source while referencing a tangible, earthly birth.
New Testament Fulfillment
In the Gospels, the incarnation is clearly revealed: Luke 1:35 explains that Jesus’ conception was through the Holy Spirit, showing the miraculous intersection of the divine and the human. Throughout His ministry, Jesus performed strictly divine works-such as forgiving sins (Mark 2:5-7), commanding nature (Luke 8:24-25), and identifying Himself as “I am” (John 8:58)-a title resonating with Yahweh’s self-revelation in the Old Testament (cf. Exodus 3:14).
Paul’s writings affirm that Jesus possessed “all the fullness of the Deity” (Colossians 2:9). The apostle Thomas addressed Him as “My Lord and my God!” (John 20:28). These statements reveal how early believers recognized and worshiped Jesus as God in the flesh.
Biblical Passages
Affirming Jesus’ Divinity
• John 1:1-3: The “Word” not only was God, but “through Him all things were made.”
• John 8:58: Jesus says, “Before Abraham was born, I am!” inferring eternal existence.
• Philippians 2:6-7: Jesus, “being in very nature God, did not consider equality with God something to be grasped, but emptied Himself.”
• Hebrews 1:3: “The Son is the radiance of God’s glory and the exact representation of His nature.”
Early
CHRISTIAN
WITNESS
and Creeds
The earliest believers, including direct disciples of Jesus, affirmed His divine nature. In epistles and sermons within the Book of Acts, they cited His miracles, authoritative teaching, and resurrection as evidence. Early church fathers like Ignatius of Antioch (c. A.D. 35-107) referred to Jesus as both God and man in their letters. By the time official creeds (e.g., the Nicene Creed, A.D. 325) were formulated,
belief in
Christ’s incarnation
was
firmly established:
Fully God, fully man
Consistency in Manuscript Evidence
Extensive manuscript evidence buttresses these theological claims. For instance, the John Rylands Papyrus (P52), dated to roughly A.D. 125-150, includes passages from John’s Gospel that affirm Jesus’ divine identity (John 18). Early fragments found among the Dead Sea Scrolls region also reflect the Gospel accounts’ consistency in referencing the divine Messiah. With over 5,800 Greek New Testament manuscripts and ancient translations and quotations by the early church fathers, the scriptural testimony about Jesus’ deity remains textually robust.
Archaeological and Historical Corroboration
Archaeological discoveries, such as inscriptions from first-century synagogues and remains in Capernaum and Nazareth, demonstrate that the biblical depictions of first-century life in Galilee and Judea are historically reliable. Historical sources outside the Bible (e.g., Jewish historian Josephus, Roman historians Tacitus and Suetonius) mention Christ and early Christian believers, corroborating key points of His earthly life and crucifixion. Such findings support the reliable foundation upon which the claim of incarnation rests.
Miraculous Confirmation and the Resurrection
The supreme vindication of Jesus’ claim to be God in the flesh is His resurrection. As Paul states, “If Christ has not been raised, our preaching is worthless and so is your faith” (1 Corinthians 15:14). Evidence for the resurrection includes multiple eyewitness accounts, the empty tomb, the transformation of the disciples (who were willing to face persecution and martyrdom), and the rapid growth of the early church in hostile territory. This event ratifies the claims Jesus made about His own deity and mission.
Philosophical and Behavioral Implications
If Jesus is truly God incarnate, then His teachings carry ultimate significance for belief and behavior. His moral directives, such as loving one’s neighbor as oneself and seeking reconciliation, are seen not just as wise human counsel but the very words of God. And because He took on human nature, He empathizes with human weaknesses (Hebrews 4:15) and offers dependable guidance for all aspects of life.
In terms of personal conduct and relationships, embracing Jesus as God incarnate means acknowledging divine authority in every area of life. It produces a transformation in how one views morality, purpose, and destiny, leading individuals to live with reverence and gratitude toward God.
Intelligent Design Connection
Jesus’ identity as Creator-in-the-flesh aligns with the notion that the cosmos reflects purposeful design (John 1:3). Numerous scientific observations-such as the fine-tuning of universal constants, the complexity of biological systems, and the relatively young age of certain geological formations-are interpreted by many as direct signatures of a deliberate, orchestrated act of creation. These findings fortify the biblical depiction of a world brought into being by a personal, intelligent Being.
Salvation and the Necessity of the Incarnation
Jesus’ divine-human nature is central to salvation. As fully God, His sacrifice holds eternal value, and as fully human, He represents humanity before God (Hebrews 2:14-17). Romans 5:17-19 shows how His obedience contrasts with Adam’s disobedience, enabling forgiveness and reconciliation. In John 14:6, He declares, “I am the way and the truth and the life. No one comes to the Father except through Me,” emphasizing the exclusivity of this path to redemption.
Concluding Significance
The teaching that Jesus is God incarnate remains foundational for understanding His work in creation, redemption, and the believer’s life. Through His incarnation, He accomplished the reconciliation of God and humanity, confirmed by His resurrection, and evidenced by scriptural accounts, manuscript consistency, confirmed historical data, and the profound transformation observed in believers across ages. The incarnation implies a God who is not remote, but up close-personally involved in His creation, fully aware of human suffering, and providing a singular path for reconciliation and eternal hope.
The Beginning
(Genesis 1:1–2; Hebrews 11:1–3)
1In the beginning was the Word, and the Word was with God, and the Word was God. 2He was with God in the beginning. 3Through Him all things were made, and without Him nothing was made that has been made. 4In Him was life, and that life was the light of men. 5The Light shines in the darkness, and the darkness has not overcomea it.
The Witness of John
6There came a man who was sent from God. His name was John. 7He came as a witness to testify about the Light, so that through him everyone might believe.8He himself was not the Light, but he came to testify about the Light.
9The true Light, who gives light to everyone, was coming into the world. 10He was in the world, and though the world was made through Him, the world did not recognize Him. 11He came to His own, and His own did not receive Him. 12But to all who did receive Him, to those who believed in His name, He gave the right to become children of God— 13children born not of blood, nor of the desire or will of man, but born of God.
The Word Became Flesh
(Psalm 84:1–12)
14The Word became flesh and made His dwelling among us.b We have seen His glory, the glory of the one and only Sonc from the Father, full of grace and truth.
15John testified concerning Him. He cried out, saying, “This is He of whom I said, ‘He who comes after me has surpassed me because He was before me.’”
16From His fullness we have all received grace upon grace. 17For the law was given through Moses; grace and truth came through Jesus Christ. 18No one has ever seen God, but the one and only Son, who is Himself God andd is at the Father’s side,e has made Him known.
The Mission of John the Baptist
(Isaiah 40:1–5; Matthew 3:1–12; Mark 1:1–8; Luke 3:1–20)
19And this was John’s testimony when the Jews of Jerusalem sent priests and Levites to ask him, “Who are you?” 20He did not refuse to confess, but openly declared, “I am not the Christ.”
21“Then who are you?” they inquired. “Are you Elijah?”
He said, “I am not.”
“Are you the Prophet?”
He answered, “No.”
22So they said to him, “Who are you? We need an answer for those who sent us. What do you say about yourself?”
23John replied in the words of Isaiah the prophet:
“I am a voice of one calling in the wilderness,
‘Make straight the way for the Lord.’”f
24Then the Pharisees who had been sent 25asked him, “Why then do you baptize, if you are not the Christ, nor Elijah, nor the Prophet?”
26“I baptize withg water,” John replied, “but among you stands One you do not know. 27He is the One who comes after me, the straps of whose sandals I am not worthy to untie.”
28All this happened at Bethany beyond the Jordan, where John was baptizing.
Jesus the Lamb of God
(Matthew 3:13–17; Mark 1:9–11; Luke 3:21–22)
29The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world! 30This is He of whom I said, ‘A man who comes after me has surpassed me because He was before me.’ 31I myself did not know Him, but the reason I came baptizing with water was that He might be revealed to Israel.”
32Then John testified, “I saw the Spirit descending from heaven like a dove and resting on Him. 33I myself did not know Him, but the One who sent me to baptize with water told me, ‘The man on whom you see the Spirit descend and rest is He who will baptize with the Holy Spirit.’ 34I have seen and testified that this is the Son of God.h”
The First Disciples
(Matthew 4:18–22; Mark 1:16–20; Luke 5:1–11)
35The next day John was there again with two of his disciples. 36When he saw Jesus walking by, he said, “Look, the Lamb of God!” 37And when the two disciples heard him say this, they followed Jesus.
38Jesus turned and saw them following. “What do you want?” He asked.
They said to Him, “Rabbi” (which means Teacher), “where are You staying?”
39“Come and see,” He replied. So they went and saw where He was staying, and spent that day with Him. It was about the tenth hour.i
40Andrew, Simon Peter’s brother, was one of the two who heard John’s testimony and followed Jesus. 41He first found his brother Simon and told him, “We have found the Messiah” (which is translated as Christ).
42Andrew brought him to Jesus, who looked at him and said, “You are Simon son of John. You will be called Cephas” (which is translated as Peter).
Jesus Calls Philip and Nathanael
43The next day Jesus decided to set out for Galilee. Finding Philip, He told him, “Follow Me.” 44Now Philip was from Bethsaida, the same town as Andrew and Peter.
45Philip found Nathanael and told him, “We have found the One Moses wrote about in the Law, the One the prophets foretold—Jesus of Nazareth, the son of Joseph.”
46“Can anything good come from Nazareth?” Nathanael asked.
“Come and see,” said Philip.
47When Jesus saw Nathanael approaching, He said of him, “Here is a true Israelite, in whom there is no deceit.”
48“How do You know me?” Nathanael asked.
Jesus replied, “Before Philip called you, I saw you under the fig tree.”
49“Rabbi,” Nathanael answered, “You are the Son of God! You are the King of Israel!”
50Jesus said to him, “Do you believe just because I told you I saw you under the fig tree? You will see greater things than these.” 51Then He declared, “Truly, truly, I tell you, you will all see heaven open and the angels of God ascending and descending on the Son of Man.”j
The Word became flesh
Philippians 2:6-8
Who, existing in the form of God, did not consider equality with God something to be grasped, / but emptied Himself, taking the form of a servant, being made in human likeness. / And being found in appearance as a man, He humbled Himself and became obedient to death—even death on a cross.
Hebrews 2:14
Now since the children have flesh and blood, He too shared in their humanity, so that by His death He might destroy him who holds the power of death, that is, the devil,
1 Timothy 3:16
By common confession, the mystery of godliness is great: He appeared in the flesh, was vindicated by the Spirit, was seen by angels, was proclaimed among the nations, was believed in throughout the world, was taken up in glory.
and made His dwelling among us.
Exodus 25:8
And they are to make a sanctuary for Me, so that I may dwell among them.
Ezekiel 37:27
My dwelling place will be with them; I will be their God, and they will be My people.
Revelation 21:3
And I heard a loud voice from the throne saying: “Behold, the dwelling place of God is with man, and He will dwell with them. They will be His people, and God Himself will be with them as their God.
We have seen His glory,
Luke 9:32
Meanwhile Peter and his companions were overcome by sleep, but when they awoke, they saw Jesus’ glory and the two men standing with Him.
Matthew 17:2
There He was transfigured before them. His face shone like the sun, and His clothes became as white as the light.
2 Peter 1:16-18
For we did not follow cleverly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. / For He received honor and glory from God the Father when the voice came to Him from the Majestic Glory, saying, “This is My beloved Son, in whom I am well pleased.” / And we ourselves heard this voice from heaven when we were with Him on the holy mountain.
the glory of the one and only Son from the Father,
Hebrews 1:3
The Son is the radiance of God’s glory and the exact representation of His nature, upholding all things by His powerful word. After He had provided purification for sins, He sat down at the right hand of the Majesty on high.
1 John 4:9
This is how God’s love was revealed among us: God sent His one and only Son into the world, so that we might live through Him.
Matthew 17:5
While Peter was still speaking, a bright cloud enveloped them, and a voice from the cloud said, “This is My beloved Son, in whom I am well pleased. Listen to Him!”
full of grace and truth.
Exodus 34:6
Then the LORD passed in front of Moses and called out: “The LORD, the LORD God, is compassionate and gracious, slow to anger, abounding in loving devotion and faithfulness,
Psalm 85:10
Loving devotion and faithfulness have joined together; righteousness and peace have kissed.
Psalm 86:15
But You, O Lord, are a compassionate and gracious God, slow to anger, abounding in loving devotion and faithfulness.
Colossians 1:19
For God was pleased to have all His fullness dwell in Him,
Treasury of ScriptureAnd the Word was made flesh, and dwelled among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
the Word.
John 1:1
In the beginning was the Word, and the Word was with God, and the Word was God.
Isaiah 7:14
Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.
Matthew 1:16,20-23
And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ…
we.
John 2:11
This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.
John 11:40
Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?
John 12:40,41
He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with theirheart, and be converted, and I should heal them…
the only.
John 1:18
No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.
John 3:16,18
For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life…
Psalm 2:7
I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee.
full.
John 1:16,17
And of his fulness have all we received, and grace for grace…
Psalm 45:2
Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever.
2 Corinthians 12:9
And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.
Alive with Christ
(Colossians 2:6–23)
1And you were dead in your trespasses and sins, 2in which you used to walk when you conformed to the ways of this world and of the ruler of the power of the air, the spirit who is now at work in the sons of disobedience. 3All of us also lived among them at one time, fulfilling the cravings of our flesh and indulging its desires and thoughts. Like the rest, we were by nature children of wrath.
4But because of His great love for us, God, who is rich in mercy, 5made us alive with Christ even when we were dead in our trespasses. It is by grace you have been saved! 6And God raised us up with Christ and seated us with Him in the heavenly realms in Christ Jesus, 7in order that in the coming ages He might display the surpassing riches of His grace, demonstrated by His kindness to us in Christ Jesus.
8For it is by grace you have been saved through faith, and this not from yourselves; it is the gift of God, 9not by works, so that no one can boast. 10For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance as our way of life.a
One in Christ
(Philippians 2:1–4)
11Therefore remember that formerly you who are Gentiles in the flesh and called uncircumcised by the so-called circumcision (that done in the body by human hands)— 12remember that at that time you were separate from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of the promise, without hope and without God in the world. 13But now in Christ Jesus you who once were far away have been brought near through the blood of Christ.
14For He Himself is our peace, who has made the two one and has torn down the dividing wall of hostility 15by abolishing in His flesh the law of commandments and decrees. He did this to create in Himself one new man out of the two, thus making peace 16and reconciling both of them to God in one body through the cross, by which He put to death their hostility.
17He came and preached peace to you who were far away and peace to those who were near. 18For through Him we both have access to the Father by one Spirit.
Christ Our Cornerstone
(Isaiah 28:14–22; 1 Corinthians 3:10–15; 1 Peter 2:1–8)
19Therefore you are no longer strangers and foreigners, but fellow citizens with the saints and members of God’s household, 20built on the foundation of the apostles and prophets, with Christ Jesus Himself as the cornerstone. 21In Him the whole building is fitted together and grows into a holy temple in the Lord. 22And in Him you too are being built together into a dwelling place for God in His Spirit.
Here is a call for wisdom:
Revelation 17:9
This calls for a mind with wisdom. The seven heads are seven mountains on which the woman sits.
Daniel 12:10
Many will be purified, made spotless, and refined, but the wicked will continue to act wickedly. None of the wicked will understand, but the wise will understand.
Proverbs 2:3-6
if you truly call out to insight and lift your voice to understanding, / if you seek it like silver and search it out like hidden treasure, / then you will discern the fear of the LORD and discover the knowledge of God. …
Let the one who has insight calculate the number of the beast,
Daniel 7:23-25
This is what he said: ‘The fourth beast is a fourth kingdom that will appear on the earth, different from all the other kingdoms, and it will devour the whole earth, trample it down, and crush it. / And the ten horns are ten kings who will rise from this kingdom. After them another king, different from the earlier ones, will rise and subdue three kings. / 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.
Daniel 5:25-28
Now this is the inscription that was written: MENE, MENE, TEKEL, PARSIN. / And this is the interpretation of the message: MENE means that God has numbered the days of your reign and brought it to an end. / TEKEL means that you have been weighed on the scales and found deficient. …
Psalm 90:12
So teach us to number our days, that we may present a heart of wisdom.
for it is the number of a man,
Psalm 8:4-6
what is man that You are mindful of him, or the son of man that You care for him? / You made him a little lower than the angels; You crowned him with glory and honor. / You made him ruler of the works of Your hands; You have placed everything under his feet:
Hebrews 2:6-8
But somewhere it is testified in these words: “What is man that You are mindful of him, or the son of man that You care for him? / You made him a little lower than the angels; You crowned him with glory and honor / and placed everything under his feet.” When God subjected all things to him, He left nothing outside of his control. Yet at present we do not see everything subject to him.
Job 7:17-18
What is man that You should exalt him, that You should set Your heart upon him, / that You attend to him every morning, and test him every moment?
and that number is 666
1 Kings 10:14
The weight of gold that came to Solomon each year was 666 talents,
2 Chronicles 9:13
The weight of gold that came to Solomon each year was 666 talents,
Ezra 2:13
the descendants of Adonikam, 666;
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.
1 John 2:18
Children, it is the last hour; and just as you have heard that the antichrist is coming, so now many antichrists have appeared. This is how we know it is the last hour.
2 Thessalonians 2:3-4
Let no one deceive you in any way, for it will not come until the rebellion occurs and the man of lawlessness—the son of destruction—is revealed. / He will oppose and exalt himself above every so-called god or object of worship. So he will seat himself in the temple of God, proclaiming himself to be God.
2 Thessalonians 2:9-10
The coming of the lawless one will be accompanied by the working of Satan, with every kind of power, sign, and false wonder, / and with every wicked deception directed against those who are perishing, because they refused the love of the truth that would have saved them.
Treasury of ScriptureHere is wisdom. Let him that has understanding count the number of the beast: for it is the number of a man; and his number is Six hundred three score and six.
Here.
Revelation 1:3
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.
Revelation 17:9
And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth.
Psalm 107:43
Whoso is wise, and will observe these things, even they shall understand the lovingkindness of the LORD.
count.
Revelation 15:2
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, andover the number of his name, stand on the sea of glass, having the harps of God.
the number.
Revelation 21:17
And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel.
Deuteronomy 3:11
For only Og king of Bashan remained of the remnant of giants; behold, his bedstead was a bedstead of iron; is it not in Rabbath of the children of Ammon? nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man.
Romans 3:5
But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)
Definition and Scope
The term “Incarnation” refers to the belief that the eternal Creator-who exists outside time and space-entered His creation as a true human being without ceasing to be fully God. This concept centers around the person of Jesus Christ, who, according to Scripture, is simultaneously and completely divine and human. As John testifies: “In the beginning was the Word, and the Word was with God, and the Word was God… The Word became flesh and made His dwelling among us” (John 1:1,14).
This entry examines how the infinite God can appear in finite form, addresses scriptural and historical evidence, and offers foundational principles that shed light on the reality and necessity of the Incarnation.
Biblical Basis for the Incarnation
1. Old Testament Anticipation
From early in the Hebrew Scriptures, there are indications that God would personally intervene in human history:
• Genesis 3:15 alludes to a future offspring who would overcome evil.
• Isaiah 7:14 states: “Therefore the Lord Himself will give you a sign: Behold, the virgin will conceive and bear a son, and shall call His name Immanuel,” which means “God with us.”
• Isaiah 9:6 expands on this promise by naming the child “Mighty God, Everlasting Father, Prince of Peace,” highlighting divine attributes.
2. New Testament Fulfillment
Jesus Christ’s earthly life is portrayed as the fulfillment of these prophecies:
• Matthew 1:23 directly connects Isaiah’s prophecy to Jesus, stating, “They shall call His name Immanuel (which means, ‘God with us’).”
• John 1:14 emphatically teaches that “the Word became flesh,” underscoring both the eternity and distinct personhood of the divine “Word” while also confirming His humanity.
• Colossians 2:9 attests: “For in Christ all the fullness of the Deity dwells in bodily form,” capturing His simultaneous divinity and humanity.
Theological Explanation of the Incarnation
1. The Hypostatic Union
The Incarnation is the “hypostatic union,” meaning that Jesus has two complete natures-divine and human-united in one person. This doctrine is rooted in passages like Philippians 2:6-7, which describes Christ “being in very nature God” yet “taking the form of a servant, being made in human likeness”. He did not shed divinity when He assumed humanity, but added humanity to His eternal divine person.
2. God’s Ability to Enter Creation
Scripture depicts God as sovereign over all creation and not limited by physical boundaries (Isaiah 66:1-2). Because He is the Creator of matter, space, and time, it is within His power to personally step into the framework He designed. As Jeremiah declares: “Ah, Lord GOD! You have made the heavens and earth by Your great power…Nothing is too difficult for You” (Jeremiah 32:17).
3. Purpose of the Incarnation
The Incarnation serves distinct purposes:
• To provide a perfect atoning sacrifice for sin (Hebrews 2:14-17).
• To reveal God’s character in visible form (John 14:9: “Anyone who has seen Me has seen the Father”).
• To empathize with human weaknesses as a faithful High Priest (Hebrews 4:15-16).
Philosophical and Logical Considerations
1. Infinite-Personal God Concept
Philosophically, an infinite-personal God is one who transcends finite creation but is intimately involved with it. Because God is personal, He is free to will an Incarnation, entering His work as an act of both revelation and redemption.
2. Logical Consistency of Two Natures
Though the Incarnation involves a mystery of two complete natures within a single person, it does not violate logic; rather, it is an example of a unique situation where one Person has two distinct yet compatible sets of attributes. Christ’s divine nature cannot be diminished, and His human nature cannot recede from genuine humanity.
Evidence for the Reality of the Incarnation
1. Historical Witnesses to Christ’s Humanity
Various New Testament documents, early Christian writings, and extrabiblical sources attest to Jesus as a real person in first-century Judea. Archaeological findings like first-century ossuaries, inscriptions referencing Pontius Pilate, and cultural artifacts underscore the historical context in which Jesus lived.
2. Scriptural Manuscript Evidence
Extensive manuscript collections (e.g., the thousands of Greek New Testament manuscripts and related papyri) demonstrate consistency in the transmission of texts that proclaim Christ’s Incarnation. Early fragments such as Papyrus P52 (datable to the early second century) contain Johannine text affirming His divine-human identity.
3. Testimony of the Resurrection
If Jesus truly rose from the dead, it supports His claim to deity (Romans 1:4). This event is central because:
• Multiple ancient accounts (Matthew 28:1-10; Mark 16:1-8; Luke 24:1-12; John 20:1-18; 1 Corinthians 15:3-8) consistently testify to His resurrection.
• The empty tomb and changed behavior of early disciples offer circumstantial evidence for a supernatural event, lending credibility to Jesus’ claim to be God in the flesh.
Scriptural Clarifications
1. The Voluntary Kenosis
Philippians 2:7 uses the term “emptied Himself,” not of deity, but of the privileges and glory He possessed from eternity. The incarnate Christ willingly set aside certain prerogatives of His divine status to walk fully among humanity, experiencing growth, tiredness, and even temptation (Matthew 4:1-11), yet remaining sinless.
2. Fully Human, Fully Divine
Jesus’ earthly life showed genuine human qualities-He was born (Luke 2:7), grew in wisdom (Luke 2:52), became hungry (Matthew 4:2), and wept (John 11:35). Meanwhile, the Gospels also highlight His divine rights and powers, such as forgiving sin (Mark 2:5-7) and receiving worship (Matthew 14:33).
Answering Common Objections
1. “How can an infinite God take on finite flesh?”
An all-powerful Creator, who is not subject to the limitations of space and time, can choose to manifest within the realm He designed. God’s infinite nature is not negated by assuming a finite human body; rather, it is an expression of His condescending love and purpose.
2. “Why would God choose such a path?”
Biblical teaching emphasizes God’s personal nature and desire for relationship: “God demonstrates His own love for us in this: While we were still sinners, Christ died for us” (Romans 5:8). The Incarnation is consistent with a God who seeks to redeem and restore.
3. “Isn’t the Incarnation contradictory?”
Contradictions arise only when principles cannot coexist logically. The Incarnation involves two natures united in one Person, which does not violate a logical principle but instead transcends normal human experience. Scripture indicates this union was purposeful and precise, preserving full divinity and genuine humanity.
Practical Implications
1. The Uniqueness of Christ
Because He is both eternal Creator and real man, Jesus uniquely bridges the gap between God and humanity: “For there is one God and one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5).
2. Our Hope for Salvation
If God truly walked among us, then the reconciliation He provides is divinely guaranteed. Through the Incarnation, death on the cross, and resurrection, He secures a path of salvation for all who believe (John 3:16; Romans 10:9-10).
3. Ongoing Relationship
Jesus’ incarnate life assures believers of a God who understands human frailty. According to Hebrews 4:15, “We do not have a high priest who is unable to sympathize with our weaknesses, but we have one who was tempted in every way that we are, yet was without sin.”
Conclusion
The Incarnation is central to the Christian faith, affirming that God is both transcendent and imminent-utterly beyond the universe yet able to enter it in a personal, tangible manner. Old Testament prophecies, the witness of the Gospels, the testimony of the Resurrection, and extensive manuscript evidence support the claim that the eternal God can and did become human in Jesus Christ. This mystery underscores God’s creative power, logical coherence, and loving design for redemption.
“Great indeed, we confess, is the mystery of godliness: He appeared in the flesh...” (1 Timothy 3:16). This statement encapsulates the heart of how the Almighty took on humanity for our redemption and eternal fellowship with Him.
Greetings from Paul and Timothy
(Philippians 1:1–2; Philemon 1:1–3)
1Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother,
2To the saints and faithful brothers in Christ at Colossae:
Grace and peace to you from God our Father.a
Thanksgiving and Prayer
(1 Corinthians 1:4–9; Philippians 1:3–11)
3We always thank God, the Father of our Lord Jesus Christ, when we pray for you,4because we have heard about your faith in Christ Jesus and your love for all the saints— 5the faith and love proceeding from the hope stored up for you in heaven, of which you have already heard in the word of truth, the gospel 6that has come to you.
All over the world this gospel is bearing fruit and growing, just as it has been doing among you since the day you heard it and truly understood the grace of God. 7You learned it from Epaphras, our beloved fellow servant, who is a faithful minister of Christ on ourb behalf, 8and who also informed us of your love in the Spirit.
9For this reason, since the day we heard about you, we have not stopped praying for you and asking God to fill you with the knowledge of His will in all spiritual wisdom and understanding, 10so that you may walk in a manner worthy of the Lord and may please Him in every way: bearing fruit in every good work, growing in the knowledge of God, 11being strengthened with all power according to His glorious might so that you may have full endurance and patience, and joyfully12giving thanks to the Father, who has qualified youc to share in the inheritance of the saints in the light.
13He has rescued us from the dominion of darkness and brought us into the kingdom of His beloved Son, 14in whom we have redemption,d the forgiveness of sins.
The Supremacy of the Son
(Hebrews 1:1–14)
15The Son is the image of the invisible God, the firstborn over all creation. 16For in Him all things were created, things in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities. All things were created through Him and for Him.
17He is before all things, and in Him all things hold together. 18And He is the head of the body, the church; He is the beginning and firstborn from among the dead, so that in all things He may have preeminence. 19For God was pleased to have all His fullness dwell in Him, 20and through Him to reconcile to Himself all things, whether things on earth or things in heaven, by making peace through the blood of His cross.
21Once you were alienated from God and were hostile in your minds, engaging in evil deeds. 22But now He has reconciled you by Christ’s physical body through death to present you holy, unblemished, and blameless in His presence— 23if indeed you continue in your faith, established and firm, not moved from the hope of the gospel you heard, which has been proclaimed to every creaturee under heaven, and of which I, Paul, have become a servant.
Paul’s Suffering for the Church
(2 Corinthians 11:16–33)
24Now I rejoice in my sufferings for you, and I fill up in my flesh what is lacking in regard to Christ’s afflictions for the sake of His body, which is the church. 25I became its servant by the commission God gave me to fully proclaim to you the word of God, 26the mystery that was hidden for ages and generations but is now revealed to His saints. 27To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory.
28We proclaim Him, admonishing and teaching everyone with all wisdom, so that we may present everyone perfectf in Christ. 29To this end I also labor, striving with all His energy working powerfully within me.
Roles in Worship
1You are to imitate me, just as I imitate Christ.
2Now I commend you for remembering me in everything and for maintaining the traditions, just as I passed them on to you. 3But I want you to understand that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God.
4Every man who prays or prophesies with his head covered dishonors his head.5And every woman who prays or prophesies with her head uncovered dishonors her head, for it is just as if her head were shaved. 6If a woman does not cover her head, she should have her hair cut off. And if it is shameful for a woman to have her hair cut or shaved off, she should cover her head.
7A man ought not to cover his head, since he is the image and glory of God; but the woman is the glory of man. 8For man did not come from woman, but woman from man. 9Neither was man created for woman, but woman for man. 10For this reason a woman ought to have a sign of authority ona her head, because of the angels.
11In the Lord, however, woman is not independent of man, nor is man independent of woman. 12For just as woman came from man, so also man is born of woman. But everything comes from God.
13Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? 14Doesn’t nature itself teach you that if a man has long hair, it is a disgrace to him, 15but that if a woman has long hair, it is her glory? For long hair is given to her as a covering. 16If anyone is inclined to dispute this, we have no other practice, nor do the churches of God.
Sharing in the Lord’s Supper
(Matthew 26:20–30; Mark 14:17–26; Luke 22:14–23)
17In the following instructions I have no praise to offer, because your gatherings do more harm than good. 18First of all, I hear that when you come together as a church, there are divisions among you, and in part I believe it. 19And indeed, there must be differences among you to show which of you are approved.
20Now then, when you come together, it is not the Lord’s Supper you eat. 21For as you eat, each of you goes ahead without sharing his meal.b While one remains hungry, another gets drunk. 22Don’t you have your own homes in which to eat and drink? Or do you despise the church of God and humiliate those who have nothing? What can I say to you? Shall I praise you for this? No, I will not!
23For I received from the Lord what I also passed on to you: The Lord Jesus, on the night He was betrayed, took bread, 24and when He had given thanks, He broke it and said, “This is My body, which is for you;c do this in remembrance of Me.”25In the same way, after supper He took the cup, saying, “This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me.”26For as often as you eat this bread and drink this cup, you proclaim the Lord’s death until He comes.
27Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against thed body and blood of the Lord. 28Each one must examine himself before he eats of the bread and drinks of the cup.29For anyone who eats and drinks without recognizing the bodye eats and drinks judgment on himself. 30That is why many among you are weak and sick, and a number of you have fallen asleep.
31Now if we judged ourselves properly, we would not come under judgment. 32But when we are judged by the Lord, we are being disciplined so that we will not be condemned with the world.
33So, my brothers, when you come together to eat, wait for one another. 34If anyone is hungry, he should eat at home, so that when you come together it will not result in judgment. And when I come, I will give instructions about the remaining matters.
Paul’s Message by the Spirit’s Power
1When I came to you, brothers, I did not come with eloquence or wisdom as I proclaimed to you the testimony about God. 2For I resolved to know nothing while I was with you except Jesus Christ and Him crucified. 3I came to you in weakness and fear, and with much trembling. 4My message and my preaching were not with persuasive words of wisdom, but with a demonstration of the Spirit’s power, 5so that your faith would not rest on men’s wisdom, but on God’s power.
Spiritual Wisdom
(Ephesians 1:15–23)
6Among the mature, however, we speak a message of wisdom—but not the wisdom of this age or of the rulers of this age, who are coming to nothing. 7No, we speak of the mysterious and hidden wisdom of God,a which He destined for our glory before time began. 8None of the rulers of this age understood it. For if they had, they would not have crucified the Lord of glory. 9Rather, as it is written:
“No eye has seen,
no ear has heard,
no heart has imagined,
what God has prepared for those who love Him.”b
10But God has revealed it to us by the Spirit.
The Spirit searches all things, even the deep things of God. 11For who among men knows the thoughts of man except his own spirit within him? So too, no one knows the thoughts of God except the Spirit of God. 12We have not received the spirit of the world, but the Spirit who is from God, that we may understand what God has freely given us. 13And this is what we speak, not in words taught us by human wisdom, but in words taught by the Spirit, expressing spiritual truths in spiritual words.c
14The natural man does not accept the things that come from the Spirit of God. For they are foolishness to him, and he cannot understand them, because they are spiritually discerned. 15The spiritual man judges all things, but he himself is not subject to anyone’s judgment. 16“For who has known the mind of the Lord, so as to instruct Him?”d But we have the mind of Christ.
Footnotes:
7 a Or we speak God’s wisdom in a mystery
9 b Isaiah 64:4
13 c Or to spiritual people
16 d Isaiah 40:13 (see also LXX)
Greetings from Paul and Timothy
(Philippians 1:1–2; Philemon 1:1–3)
1Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother,
2To the saints and faithful brothers in Christ at Colossae:
Grace and peace to you from God our Father.a
Thanksgiving and Prayer
(1 Corinthians 1:4–9; Philippians 1:3–11)
3We always thank God, the Father of our Lord Jesus Christ, when we pray for you,4because we have heard about your faith in Christ Jesus and your love for all the saints— 5the faith and love proceeding from the hope stored up for you in heaven, of which you have already heard in the word of truth, the gospel 6that has come to you.
All over the world this gospel is bearing fruit and growing, just as it has been doing among you since the day you heard it and truly understood the grace of God. 7You learned it from Epaphras, our beloved fellow servant, who is a faithful minister of Christ on ourb behalf, 8and who also informed us of your love in the Spirit.
9For this reason, since the day we heard about you, we have not stopped praying for you and asking God to fill you with the knowledge of His will in all spiritual wisdom and understanding, 10so that you may walk in a manner worthy of the Lord and may please Him in every way: bearing fruit in every good work, growing in the knowledge of God, 11being strengthened with all power according to His glorious might so that you may have full endurance and patience, and joyfully12giving thanks to the Father, who has qualified youc to share in the inheritance of the saints in the light.
13He has rescued us from the dominion of darkness and brought us into the kingdom of His beloved Son, 14in whom we have redemption,d the forgiveness of sins.
The Supremacy of the Son
(Hebrews 1:1–14)
15The Son is the image of the invisible God, the firstborn over all creation. 16For in Him all things were created, things in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities. All things were created through Him and for Him.
17He is before all things, and in Him all things hold together. 18And He is the head of the body, the church; He is the beginning and firstborn from among the dead, so that in all things He may have preeminence. 19For God was pleased to have all His fullness dwell in Him, 20and through Him to reconcile to Himself all things, whether things on earth or things in heaven, by making peace through the blood of His cross.
21Once you were alienated from God and were hostile in your minds, engaging in evil deeds. 22But now He has reconciled you by Christ’s physical body through death to present you holy, unblemished, and blameless in His presence— 23if indeed you continue in your faith, established and firm, not moved from the hope of the gospel you heard, which has been proclaimed to every creaturee under heaven, and of which I, Paul, have become a servant.
Paul’s Suffering for the Church
(2 Corinthians 11:16–33)
24Now I rejoice in my sufferings for you, and I fill up in my flesh what is lacking in regard to Christ’s afflictions for the sake of His body, which is the church. 25I became its servant by the commission God gave me to fully proclaim to you the word of God, 26the mystery that was hidden for ages and generations but is now revealed to His saints. 27To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory.
28We proclaim Him, admonishing and teaching everyone with all wisdom, so that we may present everyone perfectf in Christ. 29To this end I also labor, striving with all His energy working powerfully within me.
Footnotes:
2 a BYZ and TR God our Father and the Lord Jesus Christ
7 b NE, NA, BYZ, and TR your
12 c BYZ and TR us
14 d TR redemption through His blood,
23 e Or in all creation
28 f Or fully mature
The term "Infants in Christ" refers to new believers who are in the early stages of their spiritual journey. This concept is rooted in the metaphorical language used by the Apostle Paul to describe the spiritual maturity of believers. In 1 Corinthians 3:1-2, Paul writes, "Brothers, I could not address you as spiritual, but as worldly—as infants in Christ. I gave you milk, not solid food, for you were not yet ready for it. Indeed, you are still not ready." . Here, Paul likens new believers to infants who require milk, symbolizing the basic teachings of the Christian faith, as they are not yet ready for the deeper, more complex doctrines.
The imagery of spiritual infancy underscores the need for growth and development in the Christian life. Just as physical infants require nurturing and care to grow, spiritual infants need guidance, teaching, and encouragement to mature in their faith. This growth process involves moving from a basic understanding of the gospel to a deeper comprehension and application of biblical truths.
In Hebrews 5:12-14, the author further elaborates on this concept: "Although by this time you ought to be teachers, you need someone to reteach you the basic principles of God’s word. You need milk, not solid food! For everyone who lives on milk is still an infant, inexperienced in the message of righteousness. But solid food is for the mature, who by constant use have trained their senses to distinguish good from evil." . This passage emphasizes the expectation that believers should progress from spiritual infancy to maturity, becoming capable of discerning and teaching the truths of the faith.
The nurturing of infants in Christ is a communal responsibility within the body of believers. The church plays a vital role in providing spiritual nourishment through teaching, fellowship, and discipleship. Ephesians 4:11-15highlights the purpose of church leadership in equipping the saints for this growth: "And it was He who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, to equip the saints for works of ministry and to build up the body of Christ, until we all reach unity in the faith and in the knowledge of the Son of God, as we mature to the full measure of the stature of Christ." .
The journey from spiritual infancy to maturity is marked by an increasing understanding of God's Word, a deepening relationship with Christ, and a growing ability to live out one's faith in everyday life. This process is empowered by the Holy Spirit, who indwells believers and guides them into all truth (John 16:13). As infants in Christ grow, they are called to "put on the new self, created to be like God in true righteousness and holiness" (Ephesians 4:24), reflecting the transformative power of the gospel in their lives.
In summary, the concept of "Infants in Christ" serves as a reminder of the importance of spiritual growth and maturity in the Christian life. It highlights the need for foundational teaching, communal support, and the work of the Holy Spirit in nurturing believers from infancy to maturity in their faith.
SubtopicsInfants
Related TermsInfatuated (2 Occurrences)
Infants (71 Occurrences)
The cross of Jesus Christ stands at the center of Christian theology and is a profound symbol of both divine wisdom and power. The Apostle Paul, in his first letter to the Corinthians, articulates the paradoxical nature of the cross, which embodies both the wisdom and power of God. He writes, "For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God" (1 Corinthians 1:18). This statement encapsulates the dual nature of the cross as perceived by different audiences: foolishness to the unbelieving world and the ultimate expression of divine power to believers.
Wisdom of the Cross
The wisdom of the cross is a divine mystery that transcends human understanding. In 1 Corinthians 1:24, Paul further explains, "But to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God." The cross, which appears as a scandal to the Jews and foolishness to the Greeks, reveals God's wisdom in a way that subverts human expectations. The crucifixion of Jesus, an event that seemed to signify defeat, is in fact the means by which God accomplishes salvation for humanity. This divine wisdom is hidden from the wise and learned of the world but is revealed to those who have faith.
The wisdom of the cross is also evident in the fulfillment of Old Testament prophecies and the typologies that foreshadowed Christ's sacrificial death. Isaiah 53, for instance, speaks of the suffering servant who bears the iniquities of many, a prophecy fulfilled in Jesus' crucifixion. The cross is the culmination of God's redemptive plan, a plan that was "predestined before the ages for our glory" (1 Corinthians 2:7).
Power of the Cross
The power of the cross is manifest in its ability to reconcile humanity to God. Through the cross, Jesus triumphs over sin, death, and the powers of darkness. Colossians 2:14-15states, "He canceled the record of debt that stood against us with its legal demands. He set it aside, nailing it to the cross. And having disarmed the powers and authorities, He made a public spectacle of them, triumphing over them by the cross." The cross is the instrument through which God achieves victory over the forces that enslave humanity.
Moreover, the power of the cross is transformative for those who believe. It is the means by which believers are justified, sanctified, and ultimately glorified. Romans 5:9-10highlights this transformative power: "Since we have now been justified by His blood, how much more shall we be saved from wrath through Him! For if, while we were enemies, we were reconciled to God through the death of His Son, how much more, having been reconciled, shall we be saved by His life!" The cross is not only the means of salvation but also the source of ongoing spiritual renewal and empowerment for the Christian life.
The Cross in Christian Life
The wisdom and power of the cross also call believers to a life of discipleship marked by self-denial and sacrificial love. Jesus instructs His followers, "If anyone would come after Me, he must deny himself and take up his cross and follow Me" (Matthew 16:24). The cross is both the means of salvation and the model for Christian living, calling believers to emulate Christ's humility and obedience.
In summary, the cross of Christ is a profound mystery that reveals the wisdom and power of God. It is the means by which God accomplishes salvation, triumphs over evil, and transforms the lives of believers. The cross stands as a central tenet of the Christian faith, inviting all to embrace its message and live in its power.
The term "Author of Life" is a title ascribed to Jesus Christ, emphasizing His divine role in creation and His authority over life itself. This title is rooted in the understanding of Jesus as both the Creator and Sustainer of all things, as well as the Redeemer who offers eternal life to humanity.
Biblical References:
1. Acts 3:15 : "You killed the Author of life, but God raised Him from the dead, and we are witnesses of the fact." This passage is part of Peter's sermon at Solomon's Colonnade, where he addresses the people of Israel after the healing of a lame man. Peter accuses them of rejecting Jesus, the very source of life, and contrasts their actions with God's power in raising Him from the dead. This highlights Jesus' divine nature and His authority over life and death.
2. John 1:3-4 : "Through Him all things were made, and without Him nothing was made that has been made. In Him was life, and that life was the light of men." These verses from the prologue of John's Gospel affirm Jesus' role in creation. As the Word, Jesus is the agent through whom all things came into being, and He embodies life itself, offering spiritual illumination to humanity.
3. Colossians 1:16-17 : "For in Him all things were created, things in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities. All things were created through Him and for Him. He is before all things, and in Him all things hold together." This passage underscores Jesus' preeminence in creation and His sustaining power over the universe. As the Author of Life, He is both the origin and the purpose of all creation.
4. Hebrews 1:2-3 : "But in these last days He has spoken to us by His Son, whom He appointed heir of all things, and through whom He made the universe. The Son is the radiance of God’s glory and the exact representation of His nature, upholding all things by His powerful word." Here, Jesus is depicted as the divine agent of creation and the one who maintains the cosmos, further affirming His role as the Author of Life.
Theological Significance:
The title "Author of Life" encapsulates the Christian belief in Jesus Christ as the divine source and sustainer of all life. It reflects the doctrine of the Trinity, where Jesus, as the second person, is fully God and fully involved in the creation and ongoing existence of the world. This title also points to the redemptive work of Christ, who, through His death and resurrection, offers eternal life to all who believe in Him.
In the context of salvation, Jesus as the Author of Life signifies His power to grant spiritual rebirth and eternal life. This is central to the Christian message, as believers are called to trust in Jesus for both physical and spiritual life. The resurrection of Jesus is the ultimate demonstration of His authority over life and death, providing hope and assurance of eternal life for His followers.
Christological Implications:
Understanding Jesus as the Author of Life has profound implications for Christology, the study of the nature and work of Christ. It affirms His divinity, His role in the Godhead, and His active participation in both creation and redemption. This title also emphasizes the continuity between the Old and New Testaments, as Jesus fulfills the promises of life and restoration found throughout Scripture.
In summary, the designation of Jesus as the Author of Life is a powerful testament to His divine nature, His creative and sustaining power, and His redemptive mission. It calls believers to recognize His authority and to live in the light of the life He offers.
The concept of God as both Creator and Sustainer is foundational to the Christian understanding of the universe and life itself. This dual role emphasizes not only the origin of all things but also the ongoing maintenance and governance of creation. The Bible presents God as the ultimate source of all that exists, and His sustaining power is seen as essential for the continued existence and order of the universe.
God as Creator
The Bible begins with the declaration of God as the Creator: "In the beginning God created the heavens and the earth" (Genesis 1:1). This foundational verse establishes God as the originator of all things, setting the stage for the detailed account of creation that follows. The creation narrative in Genesis 1 describes a systematic and purposeful act of creation over six days, culminating in the creation of humanity in God's own image: "So God created man in His own image; in the image of God He created him; male and female He created them" (Genesis 1:27).
The Psalms frequently celebrate God's creative work, acknowledging His power and wisdom. Psalm 19:1 states, "The heavens declare the glory of God; the skies proclaim the work of His hands" . Similarly, Psalm 104 provides a poetic reflection on God's creative and sustaining work, highlighting His provision for all creatures.
The New Testament reaffirms God's role as Creator, with John 1:3 declaring, "Through Him all things were made, and without Him nothing was made that has been made" . This verse attributes creation to the Word, identified as Jesus Christ, emphasizing the Trinitarian involvement in creation.
God as Sustainer
In addition to creating the universe, God is portrayed as its Sustainer. This aspect of God's work is seen in His ongoing involvement in the world, ensuring its order and continuity. Colossians 1:17 states, "He is before all things, and in Him all things hold together" . This verse underscores the belief that the universe is not self-sustaining but relies on God's continuous power and presence.
The sustaining work of God is also evident in His provision for creation. Acts 17:28 affirms, "For in Him we live and move and have our being" , indicating that human existence is dependent on God's sustaining power. The natural world, too, is upheld by God's providence, as seen in Matthew 6:26, where Jesus teaches that God feeds the birds of the air, illustrating His care for all living things.
The book of Hebrews further emphasizes God's sustaining role, stating, "The Son is the radiance of God’s glory and the exact representation of His nature, upholding all things by His powerful word" (Hebrews 1:3). This passage highlights the active role of Christ in maintaining the universe, reinforcing the belief in God's continuous involvement in His creation.
Theological Implications
The understanding of God as both Creator and Sustainer has profound theological implications. It affirms God's sovereignty and authority over all creation, establishing Him as the ultimate source of life and order. This belief provides a framework for understanding the relationship between God and the world, emphasizing His transcendence and immanence.
Moreover, the recognition of God as Sustainer offers assurance of His ongoing care and provision, encouraging trust and reliance on His faithfulness. It also calls for a response of worship and stewardship, acknowledging God's rightful ownership of creation and humanity's responsibility to care for it in accordance with His purposes.
The terms "Alpha" and "Omega" are the first and last letters of the Greek alphabet, respectively. In the Christian theological context, these terms are used to signify the eternal nature and omnipotence of God, particularly in reference to Jesus Christ. They denote the completeness and all-encompassing nature of God's existence and authority.
Biblical References:
The phrase "Alpha and Omega" appears in the Book of Revelation, the final book of the New Testament. It is used to describe the eternal and sovereign nature of God and Christ. In Revelation 1:8, the Lord God declares, "I am the Alpha and the Omega, the One who is, and who was, and who is to come—the Almighty." This statement emphasizes God's eternal presence and unchanging nature.
Further, in Revelation 21:6, God proclaims, "It is done! I am the Alpha and the Omega, the Beginning and the End. To the thirsty I will give freely from the spring of the water of life." This passage highlights God's role as the origin and culmination of all things, offering eternal life to those who seek Him.
In Revelation 22:13, Jesus Christ affirms His divine identity by stating, "I am the Alpha and the Omega, the First and the Last, the Beginning and the End." This declaration underscores the divinity of Christ, equating Him with God the Father in terms of eternal existence and authority.
Theological Significance:
The use of "Alpha and Omega" in Scripture underscores the belief in God's eternal nature, His omnipresence, and His omnipotence. It affirms that God is the beginning and the end of all creation, existing beyond the constraints of time and space. This concept is central to Christian theology, which holds that God is the ultimate source and purpose of all things.
In the context of Christology, the application of "Alpha and Omega" to Jesus Christ serves to affirm His divinity and His integral role in the Godhead. It reflects the belief in the Trinity, where Jesus is co-equal and co-eternal with God the Father and the Holy Spirit. This is a foundational doctrine in Christianity, emphasizing the unity and distinctiveness of the three Persons of the Trinity.
Historical and Cultural Context:
The use of the Greek alphabet in the phrase "Alpha and Omega" reflects the linguistic and cultural context of the early Christian church, which was heavily influenced by Hellenistic culture. Greek was the lingua franca of the Eastern Mediterranean and the language in which the New Testament was originally written. The choice of these letters symbolizes the comprehensiveness of God's nature, encompassing all that is known and unknown.
Application in Christian Life:
For believers, the concept of God as the "Alpha and Omega" provides assurance of His eternal presence and unchanging nature. It offers comfort in the knowledge that God is sovereign over the past, present, and future. This understanding encourages Christians to trust in God's plan and purpose for their lives, knowing that He is the beginning and the end of all things.
The imagery of "Alpha and Omega" also serves as a reminder of the hope of eternal life through Jesus Christ. It calls believers to live in anticipation of the fulfillment of God's promises, as He is the source of life and the ultimate destination for those who follow Him.
International Standard Bible Encyclopedia
Alpha and OmegaALPHA AND OMEGA
al'-fa, o'-me-ga, o-me'-ga (Alpha and Omega = A and O): The first and last letters of the Greek alphabet, hence, symbolically, "beginning and end"; in Revelation "The Eternal One" in Revelation 1:8 of the Father, in Revelation 21:6 and Revelation 22:13 of the Son. Compare Theodoret, Eusebius, Historia Ecclesiastica, iv. 8: "We used alpha down to omega, i.e. all." A similar expression is found in Latin (Martial, v.26). Compare Aretas (Cramer's Catenae Graecae in New Testament) on Revelation 1:8 and Tertullian (Monog, 5): "So also two Greek letters, the first and last, did the Lord put on Himself, symbols of the beginning and the end meeting in Him, in order that just as alpha rolls on to omega and omega returns again to alpha, so He might show that both the evolution of the beginning to the end is in Him and again the return of the end to the beginning." Cyprian, Testim, ii0.1; vi.22, iii.100, Paulinus of Nola Carm. xix0.645; xxx0.89; Prudentius, Cathem., ix.10-12. In Patristic and later literature the phrase is regularly applied to the Son. God blesses Israel from 'aleph to taw (Leviticus 26:3-13), but curses from waw to mem (Leviticus 26:14-43). So Abraham observed the whole law from 'aleph to taw. Consequently, "Alpha and Omega" may be a Greek rendering of the Hebrew phrase, which expressed among the later Jews the whole extent of a thing.
Judging Others
(Luke 6:37–42; Romans 14:1–12)
1“Do not judge, or you will be judged. 2For with the same judgment you pronounce, you will be judged, and with the measure you use, it will be measured to you.
3Why do you look at the speck in your brother’s eye but fail to notice the beam in your own eye? 4How can you say to your brother, ‘Let me take the speck out of your eye,’ while there is still a beam in your own eye? 5You hypocrite! First take the beam out of your own eye, and then you will see clearly to remove the speck from your brother’s eye.
6Do not give dogs what is holy; do not throw your pearls before swine. If you do, they may trample them under their feet, and then turn and tear you to pieces.
Ask, Seek, Knock
(Luke 11:5–13)
7Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened to you. 8For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened.
9Which of you, if his son asks for bread, will give him a stone? 10Or if he asks for a fish, will give him a snake? 11So if you who are evil know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask Him!
12In everything, then, do to others as you would have them do to you. For this is the essence of the Law and the Prophets.
The Narrow Gate
(Luke 13:22–30)
13Enter through the narrow gate. For wide is the gate and broad is the way that leads to destruction, and many enter through it. 14But small is the gate and narrow the way that leads to life, and only a few find it.
A Tree and Its Fruit
(Luke 6:43–45)
15Beware of false prophets. They come to you in sheep’s clothing, but inwardly they are ravenous wolves. 16By their fruit you will recognize them. Are grapes gathered from thornbushes, or figs from thistles? 17Likewise, every good tree bears good fruit, but a bad tree bears bad fruit. 18A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit. 19Every tree that does not bear good fruit is cut down and thrown into the fire. 20So then, by their fruit you will recognize them.
21Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only he who does the will of My Father in heaven. 22Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name drive out demons and perform many miracles?’
23Then I will tell them plainly, ‘I never knew you; depart from Me, you workers of lawlessness!’
The House on the Rock
(Luke 6:46–49)
24Therefore everyone who hears these words of Mine and acts on them is like a wise man who built his house on the rock. 25The rain fell, the torrents raged, and the winds blew and beat against that house; yet it did not fall, because its foundation was on the rock.
26But everyone who hears these words of Mine and does not act on them is like a foolish man who built his house on sand. 27The rain fell, the torrents raged, and the winds blew and beat against that house, and it fell—and great was its collapse!”
The Authority of Jesus
28When Jesus had finished saying these things, the crowds were astonished at His teaching, 29because He taught as one who had authority, and not as their scribes.
He who falls on this stone will be broken to pieces,
Luke 20:18
Everyone who falls on this stone will be broken to pieces, but he on whom it falls will be crushed.”
Isaiah 8:14-15
And He will be a sanctuary—but to both houses of Israel a stone of stumbling and a rock of offense, to the dwellers of Jerusalem a trap and a snare. / Many will stumble over these; they will fall and be broken; they will be ensnared and captured.”
Romans 9:32-33
Why not? Because their pursuit was not by faith, but as if it were by works. They stumbled over the stumbling stone, / as it is written: “See, I lay in Zion a stone of stumbling and a rock of offense; and the one who believes in Him will never be put to shame.”
but he on whom it falls will be crushed.”
Daniel 2:34-35
As you watched, a stone was cut out, but not by human hands. It struck the statue on its feet of iron and clay, and crushed them. / Then the iron, clay, bronze, silver, and gold were shattered and became like chaff on the threshing floor in summer. The wind carried them away, and not a trace of them could be found. But the stone that had struck the statue became a great mountain and filled the whole earth.
Daniel 2:44-45
In the days of those kings, the God of heaven will set up a kingdom that will never be destroyed, nor will it be left to another people. It will shatter all these kingdoms and bring them to an end, but will itself stand forever. / And just as you saw a stone being cut out of the mountain without human hands, and it shattered the iron, bronze, clay, silver, and gold, so the great God has told the king what will happen in the future. The dream is true, and its interpretation is trustworthy.”
Psalm 118:22-23
The stone the builders rejected has become the cornerstone. / This is from the LORD, and it is marvelous in our eyes.
Isaiah 28:16
So this is what the Lord GOD says: “See, I lay a stone in Zion, a tested stone, a precious cornerstone, a sure foundation; the one who believes will never be shaken.
1 Peter 2:6-8
For it stands in Scripture: “See, I lay in Zion a stone, a chosen and precious cornerstone; and the one who believes in Him will never be put to shame.” / To you who believe, then, this stone is precious. But to those who do not believe, “The stone the builders rejected has become the cornerstone,” / and, “A stone of stumbling and a rock of offense.” They stumble because they disobey the word—and to this they were appointed.
Luke 20:17-18
But Jesus looked directly at them and said, “Then what is the meaning of that which is written: ‘The stone the builders rejected has become the cornerstone’? / Everyone who falls on this stone will be broken to pieces, but he on whom it falls will be crushed.”
Acts 4:11
This Jesus is ‘the stone you builders rejected, which has become the cornerstone.’
Ephesians 2:20
built on the foundation of the apostles and prophets, with Christ Jesus Himself as the cornerstone.
1 Corinthians 3:11
For no one can lay a foundation other than the one already laid, which is Jesus Christ.
1 Corinthians 10:4
and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ.
Zechariah 12:3
On that day, when all the nations of the earth gather against her, I will make Jerusalem a heavy stone for all the peoples; all who would heave it away will be severely injured.
Zechariah 12:10
Then I will pour out on the house of David and on the people of Jerusalem a spirit of grace and prayer, and they will look on Me, the One they have pierced. They will mourn for Him as one mourns for an only child, and grieve bitterly for Him as one grieves for a firstborn son.
Isaiah 28:13
Then the word of the LORD to them will become: “Order on order, order on order, line on line, line on line; a little here, a little there,” so that they will go stumbling backward and will be injured, ensnared, and captured.
Treasury of ScriptureAnd whoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.
whosoever.
Psalm 2:12
Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.
Isaiah 8:14,15
And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem…
Isaiah 60:12
For the nation and kingdom that will not serve thee shall perish; yea, thosenations shall be utterly wasted.
but.
Matthew 26:24
The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born.
Matthew 27:25
Then answered all the people, and said, His blood be on us, and on our children.
Psalm 2:9
Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.
John 3:6
refers to the necessity
of
spiritual rebirth
(being "born again")
to enter the
Kingdom of God. It distinguishes
between
physical human descent and a
supernatural transformation brought
about
by the Holy Spirit
Paul was in the habit of asking God to bestow spiritual blessings of extraordinary value on the believers under his care: “For this reason, since the day we heard about you, we have not stopped praying for you. We continually ask God to fill you with the knowledge of his will through all the wisdom and understanding that the Spirit gives, so that you may live a life worthy of the Lord and please him in every way: bearing fruit in every good work, growing in the knowledge of God, being strengthened with all power according to his glorious might so that you may have great endurance and patience” (Colossians 1:9–11; see also Philippians 1:9; 4:19; 1 Thessalonians 3:12).
In Ephesians 3:20, Paul used a unique term to express God’s superabundant ability to work beyond our prayers, thoughts, and even dreams. English translations of the term include “immeasurably more” (NIV), “exceedingly abundantly above all” (KJV), “infinitely more” (NLT), “above and beyond” (HCSB), and “far more abundantly beyond all” (NASB).
Three key attributes of God’s character emerge in Paul’s claim that God can do immeasurably more than we can ask or imagine. The first element we see is His sovereignty. The fact that God is sovereign means that He has the wisdom, power, and authority to do whatever He chooses. There’s no limit to what God can do in answer to our prayers because His capability goes far above and beyond anything we can ask, dream, or even comprehend.
The second characteristic we see is God’s omnipotence. Our heavenly Father possesses all power over all things at all times. He manifests His mighty power in many ways. We see it in His creation and in His miracles. In Ephesus, God expressed His omnipotence by bringing together Jews and Gentiles into one family—a united home for His Spirit to dwell through faith in Jesus Christ.
We often hear about the power of God, and Scripture is full of examples of His power in action. He is “the great God, mighty and awesome” (Nehemiah 9:32). We are taught to rely on His great power to get us through trials such as a job loss, a sticky divorce, bankruptcy, hateful persecutions, a debilitating illness, or the loss of a loved one. Learning to rely on the power of God is part of living the Christian life.
The apostle Paul gives us a glimpse of the power of God when he writes of “his incomparably great power for us who believe. That power is the same as the mighty strength he exerted when he raised Christ from the dead and seated him at his right hand in the heavenly realms, far above all rule and authority” (Ephesians 1:19–21). The Greek word translated “great” is megethos, which means “strong” or “great,” and it appears only here in the New Testament. This word obviously wasn’t sufficient for Paul to express God’s great power, so he adds the word incomparably or, in Greek, hyperballon, related to a verb that literally means to “throw beyond the usual mark” or to “excel or surpass.” So, the full idea of the expression hyperballon megethos is that of a power beyond measure, a super-abounding or surpassing power, power that is “more than enough.”
Greek authorities tell us that, because the term megethos is found only here in all the New Testament, this reflects the outreach of Paul’s mind when he sought to describe the power of God. Paul was “stretching at the seams” as he tried to describe the power of God and pour more meaning into his words. What Paul is really telling us is that God’s power exceeds or surpasses everything—it is unimaginable power. God spoke the universe into existence, raised Jesus from the dead, and “placed all things under his feet and appointed him to be head over everything for the church” (Ephesians 1:22), and He has power far beyond any possibility of being measured. Paul simply could not say enough about the greatness and majesty of God, and he had difficulty finding the words to express his thoughts about the power of God.
How can we learn to rely on the enormous power of God? First of all, we choose to remember the things that God has done: “Look to the Lord and his strength; seek his face always. Remember the wonders he has done, his miracles, and the judgments he pronounced” (Psalm 105:4–5). Every miracle recorded for us in the Bible should give us encouragement that His strength is more than enough for our need.
Also, to rely on the power of God, we must learn to cease trusting in our frail efforts and hand our resources over to the One who can do anything. God’s power is perfected in our weakness (2 Corinthians 12:9). The disciples were at their wits’ end trying to figure out how to feed the 5,000; it was not until they brought the small amount of food they had to Christ that anyone was fed. Joshua stood helpless before the walls of Jericho, but he learned to trust the Lord’s battle plan. Zerubbabel faced the daunting task of rebuilding the temple, and God reminded him that the work would be done “not by might nor by power, but by my Spirit” (Zechariah 4:6).
Prayer is a vital part of relying on the power of God, as we pray, “Thy will be done” (Luke 11:2, KJV). Jesus said, “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened” (Matthew 7:7–8). It was after a prayer meeting in the early church that “the place where they were meeting was shaken. And they were all filled with the Holy Spirit and spoke the word of God boldly” (Acts 4:31). It was during a prayer meeting that Peter was miraculously released from prison (Acts 12).
The resurrection of Jesus certainly demonstrates the great power of God and is the great hope of all believers. Because He lives, we will live also (John 14:19). Peter said we have been “born again to a living hope through the resurrection of Jesus Christ from the dead, to obtain an inheritance which is imperishable and undefiled and will not fade away” (1 Peter 1:3–4, NASB). No matter what happens in this world, we have the power of God and Jesus’ resurrection; the Lord will grant us an inheritance and sustain us through eternity. We “through faith are shielded by God’s power until the coming of the salvation that is ready to be revealed in the last time” (verse 5). As Martin Luther sang during the Protestant Reformation, “The body they may kill; / God’s truth abideth still.”
No matter how weak or ill-equipped we may at times feel, we can rely on the power of God. We have the assurance that God “is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us” (Ephesians 3:20). We have confidence that ultimately God will accomplish His good in our lives: “In all things God works for the good of those who love him, who have been called according to his purpose” (Romans 8:28).
Jesus discussed the new birth in His conversation with Nicodemus
in John 3.
Jesus said to him, “Very truly I tell you, no one can see the kingdom of God unless they are born again”
John 3:3
Nicodemus was puzzled and asked how anyone could re-enter his mother’s womb and be born a second time. Jesus doubled down: “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit” (verse 5). Then He expounded on what the new birth is.
Jesus explained that this new birth is not physical, but spiritual. The new birth that we must experience in order to “see the kingdom of God” is a work of the Holy Spirit. Just as a mother does all the work in physical birth, so the Holy Spirit does all the work in the new birth. Upon our faith in the saving power of Jesus Christ, the Holy Spirit enters our spirits, regenerates us, and begins His work of transforming us into the image of Christ
(2 Corinthians 5:17).
We are born again.
We are all born with a sin nature that separates us from our Creator. We were designed in His own image (Genesis 1:27), but that image was tarnished when we fell into sin. As sinners, we cannot fellowship with a holy God the way we are. We cannot be repaired, restored, or rehabilitated. We need to be reborn.
In answer to Nicodemus’s questions about the new birth, Jesus began talking about the wind: “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit. You should not be surprised at my saying, ‘You must be born again.’ The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit” (John 3:5–8).
In His analogy of the wind in John 3:8, Jesus was comparing physical birth and growth with spiritual birth and growth. Jesus points out that Nicodemus need not marvel at the necessity of the Spirit causing one to be “born again.” Nicodemus naturally believed in other things as difficult to understand, such as the wind, which he could not see. The effects of the wind are obvious: the sound is heard, and things move as it moves. The wind, unseen, unpredictable, and uncontrollable, is mysterious to us, but we see and understand its effects. So it is with the Spirit. We do not see the Spirit, but we see the changes the Spirit produces in people. Sinful people are made holy; liars speak truth; the proud become humble. When we see such changes, we know they have a cause. The Spirit affects us just as the wind affects the trees, water, and clouds. We don’t see the cause, and we don’t understand all the in’s and out’s of how it works, but we see the effect and believe.
When an infant is born, he continues to grow and change. A year later, two years later, ten years later, the child has changed. He does not remain an infant because a live birth results in growth. We may not see this growth happening, but we see the changes it produces. So it is with the new birth. When a person is born again in spirit, he or she is born into the family of God “like newborn babies” (1 Peter 2:2). This birth is not visible, but it begins to produce changes that are evident.
The following are some changes that follow the new birth:
1. The “fruit of the Spirit” (Galatians 5:22–23). Someone who has experienced the new birth will begin to exhibit character qualities that are more like Jesus. This doesn’t happen overnight, but just as a fruit tree grows and begins to produce fruit in season, we begin to produce godly character traits such as love, joy, peace, patience, gentleness, kindness, goodness, faithfulness, and self-control. These traits are the natural result of yielding to the Spirit and spending time with God in His Word, with His people, and in worship.
2. Godly choices. Sins that once captivated us begin to fall away as we grow closer to Jesus. Our new birth broke the power that sin had over us and enables us to live in freedom. Romans 6 explains that we have died to our old way of life and are free to live as we were designed to live. Colossians 3:5 says, “Put to death, therefore, the components of your earthly nature: sexual immorality, impurity, lust, evil desires, and greed, which is idolatry” (cf. 1 Peter 4:1). This death to sin is an ongoing process as we grow in our faith and love for the Lord.
3. Love for other Christians. One of the changes the new birth produces is love: “We love because he first loved us. Whoever claims to love God yet hates a brother or sister is a liar. For whoever does not love their brother and sister, whom they have seen, cannot love God, whom they have not seen. And he has given us this command: Anyone who loves God must also love their brother and sister” (1 John 4:19–21). A person who has been born into the family of God craves fellowship with other believers. God did not create a team where players can be traded. He did not create a corporation where employees can be fired. He created a family where every member is valued and equally loved. As part of His family, those who’ve been born again are to love and appreciate the other members of this worldwide family.
4. Spiritual gifts. A part of God’s welcome package to those who are born of His Spirit are spiritual gifts that we can use to serve Him and edify the church. Spiritual gifts are special abilities that enable us to be more effective in the particular callings God places on our lives. As each member uses his or her gifts for the good of all, God’s family thrives.
New babies crave milk, and, without it, they won’t grow. Likewise, new Christians crave biblical teaching or they won’t grow. Peter wrote, “Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, now that you have tasted that the Lord is good.” The new birth is only the beginning of the life God designed for us. It is also the only way we can enter the family of God and receive the privilege of calling Him “Father” (see Matthew 6:9; Romans 8:15).
In 2 Corinthians 4:1–6, the apostle Paul defends his apostolic ministry, in which he openly preaches God’s truth and the good news of Jesus Christ. Paul states that his methods are straightforward and honest (verse 2) and that if his message is hidden or veiled, it is because “the god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel that displays the glory of Christ, who is the image of God” (2 Corinthians 4:4). This passage describes the spiritually darkened condition of those who reject the gospel and remain in unbelief.
The “god of this age” refers to Satan or the devil (see Ephesians 2:2; 6:12). Jesus called Satan “the prince of this world” (see John 12:31; 14:30). In this context, Paul uses the title to indicate Satan’s influence over the present age we live in, which is characterized by sin and rebellion against God. As the god of this age, Satan exerts significant control over the world’s ideologies, philosophies, and false religions. He exercises his dark powers to persuade and pervert the thinking of those who reject the gospel. Satan blinds the minds of unbelievers, preventing them from seeing the light of truth that shines on Jesus Christ as the image of God.
The phrase has blinded in 2 Corinthians 4:4 is translated from a Greek verb (etyphlōsen), which means “made unable or unwilling to understand; conceived as having rendered a person unable to see.” Paul speaks of blindness that is spiritual in nature. Spiritually blind individuals are unable to perceive and comprehend spiritual truths. Paul explains that Satan has blinded the minds of unbelievers, obstructing them from seeing the “light of the gospel.” This blindness is not merely a lack of understanding but a deliberate obstacle created by Satan to keep people from recognizing their need for a Savior and accepting the truths of Christianity.
Through difficult experience, Paul was acutely aware of the limited number of Jews who understood and believed the truth about salvation in Jesus Christ. Paul likely had legalistic “Judaizers” in mind when he wrote 2 Corinthians 4:4. These early church infiltrators insisted that, for Gentiles to be saved, they must follow the Mosaic Law and Jewish rituals. The spiritual blindness of these teachers kept them from correctly understanding God’s grace and accepting Christ’s gift of salvation: “But the people’s minds were hardened, and to this day whenever the old covenant is being read, the same veil covers their minds so they cannot understand the truth. And this veil can be removed only by believing in Christ. Yes, even today when they read Moses’ writings, their hearts are covered with that veil, and they do not understand” (2 Corinthians 3:14–15, NLT; see also Romans 11:25).
Even though the god of this age blinds the minds of unbelievers, his power is limited. Ultimately, God is in control. In His sovereign wisdom, God allows Satan to operate in this world and take unbelievers “captive to do his will” (2 Timothy 2:26) and live “under the control of the evil one” (1 John 5:19).
Satan blinds people’s minds to keep them from seeing the light of truth and the glory of God: “Their minds are full of darkness; they wander far from the life God gives because they have closed their minds and hardened their hearts against him. They have no sense of shame. They live for lustful pleasure and eagerly practice every kind of impurity” (Ephesians 4:17–19, NLT). This spiritual condition, however, is not irreversible, as God can penetrate the darkest blindness with a flash of light and dawning of truth at any time, as demonstrated in Paul’s own conversion experience (see Acts 9:1–19; Galatians 1:13–17).
Paul goes on to testify, “For God, who said, ‘Let there be light in the darkness,’ has made this light shine in our hearts so we could know the glory of God that is seen in the face of Jesus Christ” (2 Corinthians 4:6, NLT). The god of this age may blind the minds of unbelievers. Still, Jesus Christ is the light of the world (John 1:9). Those who follow Him “won’t have to walk in darkness, because [they] will have the light that leads to life” (John 8:12, NLT; see also Psalm 36:9; John 1:4). With the light of Christ living in us, we too become “the light of the world” (Matthew 5:14–16) to “guide the nations” (Isaiah 42:6, NLT; see also 1 John 2:8) and “bring salvation to the ends of the earth” (Acts 13:47).
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).
In the Gospel of John, the Farewell Discourse marks a pivotal moment in the ministry of Jesus, as He prepares the disciples for His imminent departure (John 13—17). In John 14:1, Jesus says, “Let not your hearts be troubled. Believe in God; believe also in me” (ESV). In this statement, Jesus takes away fear and replaces it with faith.
To grasp the significance of believe also in me, we must situate it within the context of the Farewell Discourse. In the preceding chapters, Jesus predicts His betrayal and death, and, understandably, the disciples become distressed. As a result, the atmosphere is filled with tension and uncertainty.
So, Jesus takes a moment to comfort His disciples, urging them not to let their hearts be troubled. The disciples are encouraged to maintain unwavering trust both in God the Father and in Jesus. The emphasis on belief is a recurring theme in the Gospel of John (John 1:12–13; 3:16; 17:20; 20:27). In fact, it is the purpose for which the Gospel was written: “These are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (John 20:31, ESV).
The directive to “believe in God; believe also in me” highlights the oneness of the Father and the Son (see John 10:30). This link is more than an abstract concept; rather, it prompts believers to anchor their faith in the person of Christ (Hebrews 6:19).
Jesus is more than a teacher and prophet. He is, as John declared, “the only Son from the Father, full of grace and truth” (John 1:14, ESV). The writer of Hebrews put it this way: “The Son radiates God’s own glory and expresses the very character of God, and he sustains everything by the mighty power of his command” (Hebrews 1:3, NLT). Part of believing in Christ, then, is to trust that He and the Father are one.
The inclusion of the word also (John 14:1) adds depth to Jesus’ directive. By saying, “Believe also in me,” Jesus establishes equality between Himself and the Father. To the Jewish leaders, this was blasphemy (see John 5:18); their hardness of heart would not allow them to accept the one who is the way, the truth, and the life (John 14:6). Children of God, however, trust in Christ with the same vigor that they trust in God.
No genuine believer can place God and Jesus into separate categories. To do so would be a failure to acknowledge the foundational doctrine of the deity of Christ. Jesus is more than a good moral teacher. He was, is, and will always be “the image of the invisible God, the firstborn of all creation” (Colossians 1:15, ESV). And He deserves to be worshiped as such (Philippians 2:10).
The directive to believe in Jesus in the same way we believe in God has profound implications for discipleship. To believe in Christ means that we surrender ourselves to His lordship and entrust our lives to Him alone. Our faith in Him equips us to face any and every challenge. Faith overcomes fear.
In 2 Corinthians 4:17, the apostle Paul presents a beautiful and emphatic contrast between present afflictions and future glory: “For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison” (ESV). Before analyzing the meaning of “eternal weight of glory,” it is essential to understand the broader context of the epistle.
In 2 Corinthians, Paul addresses the challenges faced by the Corinthians and defends his apostolic ministry against accusations and opposition. In 2 Corinthians 4, Paul emphasizes the grace and mercy of God, which sustained Paul and his fellow-laborers during times of toil, weariness, scorn, danger, and constant exposure to death (see 2 Corinthians 4:7–10; cf. 2 Corinthians 11:23–27). Their suffering was not in vain: “So death is at work in us, but life in you” (2 Corinthians 4:12).
Despite these hardships, which continued for the duration of his life, Paul characterizes his trials and tribulations as “light” and “momentary.” The word light denotes something that is easy to bear or of little weight (cf. Matthew 11:30 and 2 Corinthians 1:17). Paul’s use of this term conveys the relative insignificance of present afflictions when juxtaposed with the eternal weight of glory.
Furthermore, the term momentary emphasizes the brevity and fleeting nature of present afflictions (cf. James 4:14). Paul contrasts the temporary nature of suffering with the eternal nature of the glory that awaits believers (see Romans 8:29–30). Even if we were to suffer for the rest of our lives, our afflictions are still momentary because this life will come to an end (2 Corinthians 4:16). And when it does, we will be glorified with Christ (Romans 8:17).
Next, Paul juxtaposes the light and momentary affliction with an “eternal weight of glory beyond all comparison.” The word weight signifies the substantiality, significance, and overwhelming nature of the future glory that believers will experience (cf. 1 Corinthians 2:9, 13:12; 1 John 3:2). Hence, it conveys a sense of immeasurable value and magnitude.
This “eternal weight of glory” stands in stark contrast to the fleeting and transitory nature of present afflictions. The word eternal signifies the everlasting and unending nature of the glory that believers will inherit. It also highlights the incomparable duration and permanence of our future glory.
In Romans 8:18, Paul expresses a similar idea, declaring that the “sufferings of this present time are not worth comparing with the glory that is to be revealed to us” (ESV). This passage reinforces the idea that present afflictions, though seemingly significant, pale in comparison to the future glory that believers will partake in.
In 1 Peter 1:6–7, the apostle notes that suffering has a redemptive purpose: “In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ” (ESV). This passage aligns with the theme of present afflictions preparing believers for an eternal weight of glory, as mentioned in 2 Corinthians 4:17.
Second Corinthians 4:17 reminds us that present afflictions, though at times severe, are light and momentary when contrasted with the immeasurable weight of glory that awaits believers. This provides immense comfort to those enduring trials, assuring them their suffering is purposeful and temporary, while their future glory is eternal and incomparable.
May this passage inspire and
strengthen our faith
as we endure various trials,
always
mindful of the surpassing glory
that
awaits us in Jesus Christ.
Psalm 139:14 declares,
“I praise you because I am fearfully and wonderfully
made;
Your works are wonderful, I know that full well.”
The context of this verse is the incredible nature of our physical bodies.
The human body is the most complex and unique organism in the world, and that complexity and uniqueness speaks volumes about the mind of its Creator. Every aspect of the body, down to the tiniest microscopic cell, reveals that it is fearfully and wonderfully made.
Engineers understand how to design strong yet light beams by putting the strong material toward the outside edges of a cross-section and filling the inside with lighter, weaker material. This is done because the greatest amounts of stress occur on the surfaces of a structure when handling common bending or stresses. A cross section of a human bone reveals that the strong material is on the outside and the inside is used as a factory for blood cells of various kinds. When you examine a sophisticated camera with its ability to let in more or less light as needed and its ability to focus automatically over a vast range of field, you find repeated imitations of the operation of the human eye. And yet, having two eyeballs, we also have depth perception which gives us the ability to judge how far away an object is.
The human brain is also an amazing organ, fearfully and wonderfully made. It has the ability to learn, reason, and control so many automatic functions of the body such as heart rate, blood pressure, and breathing, and to maintain balance to walk, run, stand, and sit, all while concentrating on something else. Computers can outdo the human brain in raw calculating power but are primitive when it comes to performing most reasoning tasks. The brain also has an amazing ability to adapt. In an experiment, when people put on glasses that made the world seem upside down, their brains quickly reinterpreted the information they were being given to perceive the world as “right-side-up.” When others were blindfolded for long periods of time, the “vision center” of the brain soon began to be used for other functions. When people move to a house near a railroad, soon the sound of the trains is filtered out by their brains, and they lose conscious thought of the noise.
When it comes to miniaturization, the human body is also a marvel fearfully and wonderfully made. For instance, information needed for the replication of an entire human body, with every detail covered, is stored in the double-helix DNA strand found in the nucleus of each of the billions of cells in the human body. And the system of information and control represented by our nervous system is amazingly compact in comparison to man’s clumsy inventions of wires and optical cables. Each cell, once called a “simple” cell, is a tiny factory not yet fully understood by man. As microscopes become more and more powerful, the incredible vistas of the human cell begin to come into focus.
Consider the single fertilized cell of a newly conceived human life. From that one cell within the womb develop all the different kinds of tissues, organs, and systems, all working together at just the right time in an amazingly coordinated process. An example is the hole, called the foramen ovale, in the septum between the two ventricles in the heart of the newborn infant. This hole closes up at exactly the right time during the birth process to allow for the oxygenation of the blood from the lungs, which does not occur while the baby is in the womb and is receiving oxygen through the umbilical cord.
Further, the body’s immune system is able to fight off so many enemies and restore itself from the smallest repair (even repairing bad portions of DNA) to the largest (mending bones and recovering from major accidents). Yes, there are diseases that will eventually overcome the body as we age, but we have no idea how many times through a lifetime that our immune systems have saved us from certain death.
The functions of the human body are also incredible. The ability to handle large, heavy objects and to also carefully manipulate a delicate object without breaking it is also amazing. We can shoot a bow with the arrow repeatedly hitting a distant target, peck away quickly at a computer keyboard without thinking about the keys, crawl, walk, run, twirl around, climb, swim, do somersaults and flips, and perform “simple” tasks such as unscrewing a light bulb, brushing our teeth, and lacing up our shoes—again without thinking. Indeed, these are “simple” things, but man has yet to design and program a robot that is able to perform such a vast range of tasks and motions.
The function of the digestive tract and the related organs, the longevity of the heart, the formation and function of nerves and of blood vessels, the cleansing of the blood through the kidneys, the complexity of the inner and middle ear, the sense of taste and smell, and so many other things we barely understand—each one is a marvel and beyond man’s ability to duplicate.
Truly,
we are fearfully and wonderfully made.
How grateful we are to know
the Creator—through His Son, Jesus Christ--
and to marvel not
only at His knowledge but also at His love
(Psalm 139:17-24)
“Great is the LORD,
and greatly to be praised,
in the city of our God,
His holy mountain.
Beautiful in elevation, the joy of the whole earth,
is Mount Zion in the
far north, the city of the great King.
God, in her palaces, has made Himself known as a stronghold…. As we have heard, so have we seen in the city of the LORD of hosts, in the city of our God; God will establish her forever. Selah. We have thought on Your lovingkindness, O God, in the midst of Your temple.” (Psa 48:1-3, 8-9).
Psalms 46-48 share many themes and are clearly related. In these psalms, the divine King is great
(Psa 47:2; 48:2)
and dwells in the “city of God” forever
(Psa 46:4-5; 48:1,
He is a “stronghold” (Psa 46:7, 11; 48:3) and the “LORD of armies”
(Psa 46:7, 11; 48:8).
These psalms are pervaded by an atmosphere of joyful praise
(Psa 47:1, 5-7; 48:1, 10-11).
To fully appreciate these celebratory psalms,
we must read them
as God’s answer to the agonizing cries of the sons of Korah
in Psalms 42-44.
There, their souls are parched and cut off from
the presence of God,
longing to return and praise Him in His temple
(Psa 42:1-2, 4-6, 11; 43:3, 5; 44:23-26).
Although these psalms express deep despair, they also
express a steady faith that,
however long the wait
or however dark it becomes, lament will one day
give way to joy and praise in God’s temple: “…
Hope in God, for I shall again praise Him for the help of His presence”
(Psa 42:5, 11; 43:5).
Psalms 46-48
show that pouring out our broken hearts to God is
never in vain.
He sees our suffering and knows our pain. In His perfect timing,
He will wipe every tear from our eyes, that we may
behold the beauty of His face and rest in the comfort of
His presence forever.
“As we have heard, so have we seen
in the city of the
LORD of hosts, in the city of our God;
God will establish her forever. Selah”
(Psa 48:8).
Codi Goodis
I’m a Creative Director and multidisciplinary designer specializing in digital experiences at FCB Chicago.
Donnie Wismer
Northview Church
1K friends • 7 mutual
Esah Einai
Alan Goodis
I look up you’re not there
Not ready I’m not prepared
I need strength to climb
I reach and still I find
That I’m weak and I’m scared
E-sah ei-nai el he-ha-rim mei a-yin ya-vo, ya-vo ez-ri (x2)
I need rest I can’t sleep
Awake and still I grieve
So if I fall out of reach
Don’t leave me be
E-sah ei-nai el he-ha-rim mei a-yin ya-vo, ya-vo ez-ri (x2)
Where is my joy when the world’s turned dark?
Where is my faith when I am torn apart?
Where is my strength til the pain subsides?
Where is the light when I can’t realize?
E-sah ei-nai el he-ha-rim mei a-yin ya-vo, ya-vo ez-ri (x2)
Let rest be upon me
Let peace be with me
Let rest be upon me—tonight
E-sah ei-nai el he-ha-rim mei a-yin ya-vo, ya-vo ez-ri (x4)
David J Harris Jr.
Jesus did not just die. He was brutally tortured: In 1986,
the American Medical Association published an article titled
"The Physical Death
of
Jesus Christ"
It details the entire process of Jesus' trial to His death on the cross.
In Luke 22,
before Jesus is arrested,
it is written that
He was in great distress & sweating blood.
Although rare, it is recognized as
Hematidrosis,
a condition caused
by
high levels of stress
At the time,
the crucifixion was considered the
worst
death for the worst of criminals
But this is
not all Jesus faced
He endured
whipping so severe
that it
tore the
flesh from His body
He was beaten so horribly
that
His Face
Was torn & His beard Ripped
A Crown of Thorns,
2-3 inches long cut deeply into His scalp.
The leather whip used to flog Him had tiny
Iron balls & sharp bones.
The Balls
Caused internal injuries while the
Sharp Bones
Ripped Open His Flesh
His skeletal
Muscles, veins, & bowels
Are Exposed,
Causing Major Blood Loss
Most Men do Not Survive
this
Kind of Torture
After Jesus was severely flogged,
He was
Forced to carry His Cross
while
People Mocked & Spat on Him
Crucifixion was a process meant
to instill
Excruciating Pain,
Creating
A Slow & Agonizing Death
Nails
as long as 8 inches were
Driven into
Jesus' wrists & feet
The
Roman soldiers knew the
tendons
in the wrists would
tear & break,
Forcing Jesus to use
His Back
Muscles to Support Himself to
Breathe
Imagine the Struggle, the Pain,
The Courage..
Jesus
Endured
This Reality
for
3 hours!
The Gospel of John
writes that
after
Jesus' death, a Roman soldier
Pierced His side
with a
Spear & Blood & Water came out
Scientists explain that from hypovolemic shock, the rapid heart rate causes fluid to gather in the sack around the lungs & heart. The accumulation of fluid in the membrane around the heart is called a Pericardial effusion & the lungs is called a pleural effusion.
To the World,
Christianity is as Foolish as
it can Get,
They Believe it's for
The Weak
But when
You are Confronted
by the
Reality of the Cross,
it's clearly
Not a "Pretty" SIGHT
It is Brutal & Horrific
This is the weight Jesus Carried
The Weight
Of the sins of the world, all
So that we can live
God's Wrath
Is Fully satisfied
IN Jesus
This is What It Took
Repent & believe!
Jesus is
“God among us” in the flesh
Jesus is our Savior
Jesus loves you so much that He
went through
this spiritual and physical
punishment for your sins and mine.
Yeshua (יֵשׁוּעַ)
Is the Hebrew and Aramaic name for Jesus.
It translates directly to
"Salvation" or "The Lord is salvation"
It comes from the Hebrew root verb yasha,
which means
to rescue, deliver, or save
It is a shortened form of the older Hebrew name
Yehoshua (Joshua)
In the
Gospel of Matthew
(1:21),
the angel tells
Joseph to name the child Yeshua,
"For He will Save His People from their Sins"
Matthew 6:19-34
belongs to
the larger literary unit of Matthew 6:19-7:12,
where Jesus
Teaches people about righteousness—a way of
Relating Rightly
With both God and Neighbor
In Matthew 6:19-34,
Jesus focuses specifically on wealth and possessions.
He opens with three statements about the difference between
generosity and stinginess
In the second half of this section (vs. 25-34),
Jesus gives two analogies that
demonstrate
God’s endless, abundant generosity
The human tendency to trust in wealth and possessions
How generosity leads to life and greed leads to death
The inability to live for God and wealth at the same time
Worrying about money and resources
Average life versus life in God’s Kingdom
Jesus Heals a Paralytic
(Mark 2:1–12; Luke 5:17–26)
Jesus got into a boat, crossed over,
and came to
His own town.
Just then some men
brought to Him a paralytic lying on a mat.
When
Jesus saw their faith, He said to the paralytic,
“Take courage, son; your sins are forgiven.”
On seeing this, some of the scribes said to themselves,
“This Man is Blaspheming!”
But Jesus knew what they were thinking and said, “Why do you harbor evil in your hearts?
Which is easier: to say, ‘
Your sins are forgiven,’ or to say, ‘Get up and walk’?
But so that you may Know that
The Son of Man
Has Authority on Earth to
Forgive Sins...
” Then He said to the paralytic, “Get up, pick up your mat, and go home.”
And the man got up and went home.
When the crowds saw this, they were filled with awe and glorified God, who had given such authority to men.
Jesus Calls Matthew
(Mark 2:13–17; Luke 5:27–32)
As Jesus went on from there,
He saw a Man Named Matthew sitting at the tax booth.
“Follow Me,”
He told him, and Matthew got up and Followed Him.
Later, as
Jesus was Dining at Matthew’s House,
Many
Tax Collectors and Sinners
came and ate
With Him and His Disciples.
When the Pharisees saw this, they asked His disciples,
“Why does your Teacher Eat with
Tax collectors and Sinners?”
On hearing this,
Jesus said,
“It is not the Healthy who Need a Doctor,
but the Sick
But go and learn what this means:
‘I desire Mercy, not Sacrifice.’
For I have not come to call the Righteous,
but Sinners”
Questions about Fasting
(Mark 2:18–20; Luke 5:33–35)
Then
John’s disciples came to Jesus and asked,
“Why is it that we and the Pharisees fast so often,
but
Your Disciples do not fast?”
Jesus replied, “How can the guests of the bridegroom mourn while He is with them? But the time will come when the bridegroom will be taken from them; then they will fast.
The Patches and the Wineskins
(Mark 2:21–22; Luke 5:36–39)
No one sews a patch of unshrunk cloth on an old garment. For the patch will pull away from the garment, and a worse tear will result.
Neither do men pour new wine into old wineskins. If they do, the skins will burst, the wine will spill, and the wineskins will be ruined. Instead, they pour new wine into new wineskins, and both are preserved.”
The Healing Touch of Jesus
(Mark 5:21–43; Luke 8:40–56)
While Jesus was saying these things, a synagogue leader
came and knelt before Him.
“My daughter has just died,”
he said. “But come and place Your hand on her, and she will live.”
So Jesus got up and went with him, along with His disciples.
Suddenly a woman who had suffered from bleeding
for twelve years came up
behind Him and touched the fringe of His cloak.
She said to herself, “If only I touch His cloak, I will be healed.”
Jesus turned and saw her.
“Take courage, daughter,” He said, “your faith has healed you.”
And the woman was healed from that very hour.
When Jesus entered the house of the synagogue leader, He saw the flute players and the noisy crowd.
“Go away,” He told them. “The girl is not dead, but asleep.”
And they laughed at Him.
After the crowd had been put outside, Jesus went in and took the girl by the hand, and she got up.
And the news about this spread throughout that region.
Jesus Heals the Blind and Mute
(Mark 7:31–37)
As Jesus went on from there, two blind men followed Him, crying out,
“Have Mercy on us, Son of David!”
After Jesus had entered the house, the blind men came to Him. “Do you believe that I am able to do this?”
He asked.
“Yes, Lord,” they answered.
Then He touched their eyes and said, “According to your faith will it be done to you.”
And their Eyes were Opened
Jesus warned them sternly, “See that no one finds out about this!”
But they went out and Spread the
GOOD NEWS
about Him throughout the Land.
As they were leaving, a demon-possessed man who was mute
was brought to Jesus.
And when the demon had been driven out, the man began to speak.
The Crowds were amazed
and said,
“Nothing like this has ever been seen in Israel!”
But the Pharisees said,
“It is by the prince of demons that He drives out demons.”
The Lord of the Harvest
(Luke 10:1–12)
Jesus went through all the towns and villages,
teaching in their
synagogues, preaching the gospel of the kingdom,
and healing every disease and sickness.
When He saw the crowds,
He was moved with compassion
for them, because they were harassed
and helpless,
like sheep without a shepherd.
Then He said to His disciples,
“The harvest is plentiful, but the workers are few.
Ask the Lord
of the harvest, therefore, to send out workers into His harvest.
Literally And behold, they brought
Hosea 6:6
but sinners, to repentance; see Luke 5:32.
Jesus is King!
The Fragrance of
your
Perfume is Pleasing
Harps
Make You Glad
John 12:3
Then Mary
Took about a pint of Expensive Perfume,
Made of Pure Nard,
And She Anointed Jesus’ Feet and Wiped them
With her Hair
And the House
was
Filled with the Fragrance of
The Perfume
Songs 4:10
How delightful is your love, my sister, my bride! Your love is much better than wine, and the fragrance of your perfume than all spices.
Your oils are good for fragrance; your name is oil poured out; upon thus the maidens love you.
Songs 6:1
Where has your beloved gone, O most beautiful among women? Which way has he turned? We will seek him with you.
Psalm 45:7-8
You have loved righteousness and hated wickedness; therefore God, your God, has anointed you above your companions with the oil of joy. / All your garments are fragrant with myrrh and aloes and cassia; from palaces of ivory the harps make you glad.
Psalm 45:8
All your garments are fragrant with myrrh and aloes and cassia; from palaces of ivory the harps make you glad.
2 Corinthians 2:14-16
But thanks be to God, who always leads us triumphantly as captives in Christ and through us spreads everywhere the fragrance of the knowledge of Him. / For we are to God the sweet aroma of Christ among those who are being saved and those who are perishing. / To the one we are an odor that brings death, to the other a fragrance that brings life. And who is qualified for such a task?
Hosea 14:6-7
His shoots will sprout, and his splendor will be like the olive tree, his fragrance like the cedars of Lebanon. / They will return and dwell in his shade; they will grow grain and blossom like the vine. His renown will be like the wine of Lebanon.
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 26:7-13
a woman came to Him with an alabaster jar of expensive perfume, which she poured on His head as He reclined at the table. / When the disciples saw this, they were indignant and asked, “Why this waste? / This perfume could have been sold at a high price, and the money given to the poor.” …
Song of Solomon 3:6
Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?
Song of Solomon 4:10
How fair is thy love, my sister, my spouse! how much better is thy love than wine! and the smell of thine ointments than all spices!
Song of Solomon 5:5,13
I rose up to open to my beloved; and my hands dropped with myrrh, and my fingers with sweet smelling myrrh, upon the handles of the lock…
Psalm 45:14
She shall be brought unto the king in raiment of needlework: the virgins her companions that follow her shall be brought unto thee.
Matthew 25:1
Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.
Matthew 5:17
Jesus declares,
"Do not think that I have come to abolish
the Law or the Prophets;
I have not come to abolish them but to fulfill them"
Fulfillment, Not Destruction
Jesus is clarifying that His ministry is not meant to discard, contradict, or destroy the Old Testament scriptures
(the Law of Moses and the Prophets).
Completing the Purpose
By
"fulfill,"
Jesus
Meant He was accomplishing the
ultimate purpose,
Prophecies, and requirements of the law.
He Brought the law
to its
Intended Completion
And Provided the
Perfect Standard of Righteousness
He emphasizes in the very next verse
(Matthew 5:18)
That Every Stroke of the law Remains Valid
-until-
All is Accomplished
The Sermon on the Mount
Moral Standard
This verse sets the stage for Matthew 5:21-48, where Jesus raises the bar on God's moral requirements. Rather than just following the letter of the law (e.g., "do not murder"), He focuses on the root of human behavior (e.g., "do not be angry").
Righteousness
This leads to Jesus' declaration that human effort alone cannot earn the kingdom of heaven. It points believers to their need for God's grace and the redemptive work Christ would ultimately accomplish
5.17
The White House and thousands of Americans gathered on the
National Mall in Washington, D.C.,
for "Rededicate 250," a massive, administration-backed
prayer festival and national
jubilee marking the country's 250th anniversary
Dr. Lester Sumrall
(1913–1996) was a world-renowned American Pentecostal
evangelist and missionary who founded
World Harvest Church and LeSEA Broadcasting in
South Bend, Indiana, near the University of Notre Dame.
Key Connections
Billy Graham Crusade (1977): Dr. Lester Sumrall served as the city chairman for the historic Billy Graham Crusade held at the University of Notre Dame Stadium in 1977.
Family Roots: His son, the late Reverend Frank Lester Sumrall (1946–2025), was a well-known international missionary and pastor who hosted Bible studies with students at the University of Notre Dame during his time living in South Bend.
Media Outreach: The Sumrall family's television network (LeSEA Broadcasting, now Family Broadcasting Corp.) operates WHME-TV 48 in South Bend, broadcasting Christian programming throughout the region.
The
University of Notre Dame
is fundamentally
dedicated to
The Virgin Mary
("Our Lady")
She is most prominently honored by a 19-foot-tall, 4,000-pound golden statue atop the Main Building's Golden Dome and the Our Lady of Lourdes Grotto, a popular campus prayer site.
The Golden Dome
The iconic statue of Mary as the Immaculate Conception was gifted by Saint Mary's College, Notre Dame's sister institution. The famous school colors (blue and gold) trace back to her, representing the dark sky behind her and her being "clothed with the sun".
The Grotto
A 1/7th scale replica of the famous apparition site in Lourdes, France. It serves as a central spiritual hub for students and visitors to light candles and pray.
Basilica of the Sacred Heart
The primary campus church houses extensive Marian art, including a famous statue that weeps and various altars dedicated to her life.
The Department of the Interior, led by Secretary Doug Burgum, officially reopened the rehabilitated Tidal Basin and Potomac River seawalls following a ribbon-cutting ceremony. The $113 million infrastructure project was completed eight months ahead of schedule.
Project Highlights
Shoreline Reinforcement
More than 6,000 feet of aging seawalls were rebuilt with deeper, bedrock-anchored foundations to combat sea-level rise and sinking ground.
Expanded Walkways
Paths were widened to 12 feet to better accommodate crowds during peak tourist seasons.
Landscape Restoration
The project included a net gain of cherry trees, with crews planting over 350 new cherry trees in the immediate vicinity
Planning Your Visit
While public access is now restored to the waterfront edges, portions of the project area were fenced off during the spring to allow the fragile new plantings to take root and stabilize. To stay updated on trail access and seasonal bloom events, check the current conditions via the National Park Service Tidal Basin guide.
WORSHIP MUSIC
IN SPIRIT AND IN TRUTH
King David and the
Psalms
5 1 7
"the Psalms"
ACTS as the
entire
"Writings"
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).
First-century Jews swore by heaven, earth, Jerusalem, even their own heads to dodge God’s name. Jesus rejects clever loopholes: Matthew 5:37 “Let your ‘Yes’ be yes, and your ‘No,’ no.” Echoes Leviticus 19:12 and upholds Proverbs 12:22—truthful lips delight the Lord.
Matthew places this teaching early in Jesus’ public ministry, around A.D. 28–30. Galilean Jews lived under Roman rule yet clung to Mosaic Law. Religious life was shaped by synagogue teaching, scribal traditions, and Pharisaic rigor. Into this setting, Jesus launches a message that honors Scripture while piercing surface-level obedience.
Roman roads used Galilean salt to harden surfaces; once leached, it was useless. Lamps in first-century homes were small clay bowls of olive oil, placed high for maximum reach. Jesus’ call: preserve society’s moral fiber and illuminate truth.
Matthew 5:44 “But I tell you, love your enemies and pray for those who persecute you.” God “causes His sun to rise on the evil and the good” (v 45), modeling impartial kindness. The standard, “Be perfect” (v 48), means mature, wholehearted love reflecting God’s character
(Leviticus 19:18).
Psalms and Isaiah saturate the Beatitudes
The six contrasts (vv 21-48) rest on Exodus, Leviticus, Deuteronomy
Jesus
embodies the prophetic
call
for internal transformation
(Ezekiel 36:26-27).
A powerful, timeless prayer
rooted in
Psalm 51:10
"Create in me
a clean heart, O God;
and renew
A RIGHT spirit within me"
It is a heartfelt plea
for inner
Renewal, forgiveness,
and a
fresh start
Whether you are seeking peace, comfort, or a moment of quiet reflection, you can explore the meaning of this verse and its accompanying prayers through these high-quality resources:
Listen and Meditate
The ancient text has inspired many beautiful hymns and modern worship songs. You can find well-known renditions by artists like Keith Green on YouTube Music or Spotify.
Matthew 5:17
“Do not think that I have come to abolish the
Law or the Prophets;
I have not come to abolish them, but to fulfill them.”
Fulfill means bring to full meaning and lived perfection
(Isaiah 42:21).
Every “iota” (Hebrew yod) matters, affirming Genesis through Malachi.
Yet the Law pointed to an inner righteousness only Christ provides
(Jeremiah 31:33).
The Tanach
The Law (Torah): The first five books of Moses (Genesis through Deuteronomy).
The Prophets (Nevi'im): Historical and prophetic books (e.g., Joshua, Isaiah, Jeremiah).
The Writings (Ketuvim): The remaining poetic, historical, and wisdom books.
The Psalms is the first and largest book in this section.
King David and the Psalms
While there are multiple authors of
the Psalms
(including Moses, Solomon, and Asaph),
King David
is traditionally credited with the majority of them.
The text of the Psalms directly
attributes
73 individual psalms to David
Because of his deep spiritual
contributions and poetry, he is often referred
to as
"the Sweet Psalmist of Israel"
and historically revered as a prophet
as well
Jesus notably refers to this
exact
three-part structure to explain
how the entire body
of
Hebrew Scripture points to him:
"These are the words which I spoke to you
while
I was still with you,
that
all things must be fulfilled
which were written in
the
Law of Moses and the Prophets
and
the Psalms concerning Me"
(Luke 24:44)
"the Psalms"
acts as the entire
"Writings"
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 3:15
uses 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)
Humans are finite,
meaning
we only have so much
strength and energy on
our own
God is without limit, infinite
(Psalm 90:2),
and that means His strength is also without end
(1 Corinthians 1:25)
Many psalmists recorded their dependency on God. They expressed a need for God to sustain them, often in times of weariness or distress. For example, in Psalm 63:1 David writes of his enemies trying to kill him “in a dry and parched land where there is no water,” but he finds that the Lord sustains him: “I cling to you; your right hand upholds me” (verse 8). See also Psalm 18:35, Psalm 41:12, and Psalm 89:21.
We may try to gain strength from things in this world, but these things will always disappoint and leave us emptier and wearier than we started. Nothing created can sustain itself, let alone the rest of creation. Only the Creator can do that: “In [Christ] all things hold together” (Colossians 1:17).
When we feel we are falling apart or have nothing left to give, we must turn to the only source of unending, sustaining strength. God is the sustainer, and He wants us to come to Him for help (Psalm 55:22). God does not give begrudgingly but lavishly (Ephesians 1:18–19).
Not only does God sustain us as individuals in times of distress, but He also sustains all things in the universe (Hebrews 1:3). The physical laws that hold matter together, keep planets in their positions, and bind people to the earth are all sustained in and through Jesus (Colossians 1:17). The same God who keeps the planets aligned also holds you in His hands. When life is too much for you to take on by yourself, trust in the Lord. We are part of His creation, which means God knows exactly how to hold us together, too.
Seventeen verses in the New Testament describe Jesus as the “son of David.” But the question arises, how could Jesus be the son of David if David lived approximately 1,000 years before Jesus? The answer is that Christ (the Messiah) was the fulfillment of the prophecy of the seed of David (2 Samuel 7:12–16). Jesus is the promised Messiah, which means He had to be of the lineage of David. Matthew 1 gives the genealogical proof that Jesus, in His humanity, was a direct descendant of Abraham and David through Joseph, Jesus’ legal father. The genealogy in Luke 3 traces Jesus’ lineage through His mother, Mary. Jesus is a descendant of David by adoption through Joseph and by blood through Mary. “As to his earthly life [Christ Jesus] was a descendant of David” (Romans 1:3).
In Revelation 5, John has a vision of the heavenly throne room. It is time for the judgment of the earth but no one is found worthy to execute the judgment, and John begins weeping. In Revelation 5:5 we read, “Then one of the elders said to me, ‘Do not weep! See, the Lion of the tribe of Judah, the Root of David, has triumphed. He is able to open the scroll and its seven seals.’”
The scroll with its seven seals is the scroll of God’s judgment. The elder who speaks to John identifies the one person who has the moral authority and legal right to open the scroll—that is, the only one who can rightly judge the world. That person is Jesus, who triumphed over temptation and sin and is capable of executing judgment (see John 5:22). Jesus is given two titles in Revelation 5:5: Lion of the tribe of Judah and Root of David. The Root of David is a reference to His connection with David (who was also from the tribe of Judah) and His rule as king.
When King David reigned, the Lord established a covenant with him, promising that David’s throne would “be established forever” (2 Samuel 7:16). The covenant was ultimately fulfilled in Jesus, the Root of David. A root is a source and founding support of something. Jesus is the source, the origin, of David and his tribe of Judah.
Jesus is introduced in the Gospel of Matthew as “Jesus the Messiah, the Son of David, the Son of Abraham” (Matthew 1:1), fulfilling the Jewish expectation that the Messiah would come from the lineage of David. But how could the Messiah be both the Root of David and the Son of David, or the Branch, as Isaiah 11:1 had prophesied? The answer is found in Jesus’ dual nature.
As per Jesus’ human nature, Jesus was the Son of David, a branch from David’s family tree. But, touching His divine nature, Jesus was the Root of David: He was the originator of David and the source of all David’s blessings. We see the same human-divine duality expressed in Revelation 22:16, where Jesus declares that
He is “the Root and the Offspring of David.”
Jesus also alludes to His connection to David in Matthew 22:41–45.
There, the Pharisees affirm that the Messiah is the Son of David
(verse 4).
In response, Jesus says, “How is it then that David, speaking by the Spirit, calls him ‘Lord’?
For he says,
“‘The Lord said to my Lord:
“Sit at my right hand
until I put your enemies
under your feet”’”
(Matthew 22:43–44, quoting Psalm 110:1).
The Sermon on the Mount
When Jesus saw the crowds, He went up on the mountain and sat down.
His disciples came to Him, and He began to teach them, saying:
The Beatitudes
(Psalm 1:1–6; Luke 6:20–23)
Blessed are the poor in spirit,
for theirs is the kingdom of heaven.
Blessed are those who mourn,
for they will be comforted.
Blessed are the meek,
for they will inherit the earth.
Blessed are those who hunger and thirst for righteousness,
for they will be filled.
Blessed are the merciful,
for they will be shown mercy.
Blessed are the pure in heart,
for they will see God.
Blessed are the peacemakers,
for they will be called sons of God.
Blessed are those who are persecuted because of righteousness,
for theirs is the kingdom of heaven.
Blessed are you when people insult you, persecute you, and falsely say
all kinds of evil against you because of Me.
Rejoice and be glad, because great is your reward in heaven,
for in the same way they persecuted the prophets before you.
Salt and Light
(Mark 9:49–50; Luke 14:34–35; Philippians 2:12–18)
You are the salt of the earth. But if the salt loses its savor, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled by men.
You are the light of the world. A city on a hill cannot be hidden. Neither do people light a lamp and put it under a basket. Instead, they set it on a stand, and it gives light to everyone in the house. In the same way, let your light shine before men, that they may see your good deeds and glorify your Father in heaven.
The Fulfillment of the Law
Do not think that I have come to abolish the Law or the Prophets. I have not come to abolish them, but to fulfill them. For I tell you truly, until heaven and earth pass away, not a single jot, not a stroke of a pen, will disappear from the Law until everything is accomplished.
So then, whoever breaks one of the least of these commandments and teaches others to do likewise will be called least in the kingdom of heaven; but whoever practices and teaches them will be called great in the kingdom of heaven. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.
Anger and Reconciliation
(Luke 12:57–59)
You have heard that it was said to the ancients, ‘Do not murder’and ‘Anyone who murders will be subject to judgment.’ But I tell you that anyone who is angry with his brother will be subject to judgment. Again, anyone who says to his brother, ‘Raca,’ will be subject to the Sanhedrin.
But anyone who says, ‘You fool!’ will be subject to the fire of hell.
So if you are offering your gift at the altar and there remember that your brother has something against you,
leave your gift there before the altar. First go and be reconciled to your brother; then come and offer your gift.
Reconcile quickly with your adversary, while you are still on the way to court. Otherwise, he may hand you over to the judge, and the judge may hand you over to the officer, and you may be thrown into prison.
Truly I tell you, you will not get out until you have paid the last penny.
Adultery
(Leviticus 18:1–30)
You have heard that it was said, ‘Do not commit adultery.’
But I tell you that anyone who looks at a woman to lust after her has already committed adultery with her in his heart. If your right eye causes you to sin, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell.
And if your right hand causes you to sin, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to depart into hell.
Divorce
(Deuteronomy 24:1–5; Luke 16:18)
It has also been said, ‘Whoever divorces his wife must give her a certificate of divorce.’
But I tell you that anyone who divorces his wife, except for sexual immorality, brings adultery upon her.
And he who marries a divorced woman commits adultery.
Oaths and Vows
(Numbers 30:1–16)
Again, you have heard that it was said to the ancients, ‘Do not break your oath, but fulfill your vows to the Lord.’ But I tell you not to swear at all: either by heaven, for it is God’s throne; or by the earth, for it is His footstool; or by Jerusalem, for it is the city of the great King.
Nor should you swear by your head, for you cannot make a single hair white or black. Simply let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No.’ Anything more comes from the evil one.
Love Your Enemies
(Leviticus 24:17–23; Luke 6:27–36)
You have heard that it was said, ‘Eye for eye and tooth for tooth.’
But I tell you not to resist an evil person.
If someone slaps you on your right cheek, turn to him the other also;
if someone wants to sue you and take your tunic, let him have your cloak as well;
and if someone forces you to go one mile, go with him two miles.
Give to the one who asks you, and do not turn away from the one who wants to borrow from you.
You have heard that it was said, ‘Love your neighbor’ and ‘Hate your enemy.’
But I tell you, love your enemies and pray for those who persecute you, that you may be sons of your Father in heaven. He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. If you love those who love you, what reward will you get? Do not even tax collectors do the same? And if you greet only your brothers, what are you doing more than others? Do not even Gentiles do the same?
Be perfect, therefore, as your heavenly Father is perfect.
5 a Or Blessed are those who exercise strength under control, for they will inherit the land; see Psalm 37:11.
14 b Literally A city lying on a hill
21 c Exodus 20:13; Deuteronomy 5:17
22 d BYZ and TR include without cause.
22 e Raca is an Aramaic expression of contempt.
22 f Or the Council
22 g Or the hell of fire; Greek the Gehenna of fire
26 h Greek kodrantēn; that is, a Roman copper coin worth about 1/64 of a denarius
27 i Exodus 20:14; Deuteronomy 5:18
29 j Greek Gehenna; also in verse 30
31 k Deuteronomy 24:1
32 l Or causes her to commit adultery
33 m Numbers 30:2
37 n Or from evil
38 o Exodus 21:24; Leviticus 24:20; Deuteronomy 19:21
41 p Greek one milion; that is, a Roman mile, approximately 4,855 feet or 1,480 meters
41 q Literally go with him two.
43 r Leviticus 19:18
Marriage and Covenant Faithfulness
Jesus quotes Deuteronomy 24:1 but tightens the loophole culture had widened. Except for porneia (sexual immorality), divorce breaks covenant and leads to adultery, reaffirming Genesis 2:24. Compared with Mark 10:11-12 and 1 Corinthians 7:15-16, Scripture consistently elevates marital permanence.
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).
Jesus carried the prohibition against adultery even further than the Mosaic Law: “You have heard that it was said, ‘You shall not commit adultery.’ But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart” (Matthew 5:27–28). So, even if a man tries to “legally” avoid adultery by seeking divorce, he is already guilty because of the lust in his heart that drove him to such measures. If a man “legally” brings another woman into the marriage, making it a polygamous marriage, he is still guilty of adultery because of the lust in his heart that motivated him to marry another wife. Even if a man or woman simply indulges in lustful thoughts (pornography is especially problematic), then he or she is committing adultery even if no extramarital physical contact ever takes place. This explanation by Jesus avoids all of the nuances about “how far is too far” with someone other than a spouse, and it avoids the need to define what “sex” really is. Lust, not sex, is the threshold of adultery.
Proverbs 6
gives some stern warnings against committing adultery, giving
“correction and instruction . . .
keeping you from your neighbor’s wife”
(verses 23–24).
Solomon says,
“Do not lust in your heart after her beauty
or let her captivate you with her eyes. . . .
Another man’s wife preys on your very life.
Can a man scoop fire into his lap
without his clothes being burned?
Can a man walk on hot coals
without his feet being scorched?
So is he who sleeps with another man’s wife;
no one who touches her will go unpunished”
(verses 25–29).
Adultery is deadly serious and brings God’s consequences.
“A man who commits adultery has no sense; whoever does so destroys himself”
(Proverbs 6:32; cf. 1 Corinthians 6:18 and Hebrews 13:4).
A person who lives in unrepentant adultery gives evidence that he or she has not truly come to know Christ. But adultery is not unforgiveable, either. Any sin that a Christian commits can be forgiven when the Christian repents, and any sin committed by an unbeliever can be forgiven when that person comes to Christ in faith. “Do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers . . . will inherit the kingdom of God. And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God” (1 Corinthians 6:9–11). Notice that in the Corinthian church there were former adulterers, but they had been washed clean from their sin, sanctified, and justified.
Jesus then brings it home with this piercing question: “If then David calls him ‘Lord,’ how can he be his son?” (verse 45). The answer is that the Messiah is not only David’s Son, but He is also the Root of David. Jesus is indeed David’s Lord. He is the Son of God and the Source of all things, including David.
Primarily, the title “Son of David” is more than a statement of physical genealogy. It is a Messianic title. When people referred to Jesus as the Son of David, they meant that He was the long-awaited Deliverer, the fulfillment of the Old Testament prophecies.
Jesus was addressed as “Lord, thou son of David” several times by people who, by faith, were seeking mercy or healing. The woman whose daughter was being tormented by a demon (Matthew 15:22) and the two blind men by the wayside (Matthew 20:30) all cried out to the Son of David for help. The titles of honor they gave Him declared their faith in Him. Calling Him “Lord” expressed their sense of His deity, dominion, and power, and calling Him “Son of David,” expressed their faith that He was the Messiah.
The Pharisees understood exactly what the people meant when they called Jesus “Son of David.” But, unlike those who cried out in faith, the Pharisees were so blinded by their own pride that they couldn’t see what the blind beggars could see—that here was the Messiah they had supposedly been waiting for all their lives. They hated Jesus because He wouldn’t give them the honor they thought they deserved, so when they heard the people hailing Jesus as the Savior, they became enraged (Matthew 21:15) and plotted to destroy Him (Luke 19:47).
Jesus further confounded the scribes and Pharisees by asking them to explain the meaning of this very title: how could it be that the Messiah is the son of David when David himself refers to Him as “my Lord” (Mark 12:35–37; cf. Psalm 110:1)? The teachers of the Law couldn’t answer the question. Jesus thereby exposed the Jewish leaders’ ineptitude as teachers and their ignorance of what the Old Testament taught as to the true nature of the Messiah, further alienating them from Him.
Jesus’ point in asking the question of Mark 12:35 was that the Messiah is more than the physical son of David. If He is David’s Lord, He must be greater than David. As Jesus says in Revelation 22:16, “I am the Root and the Offspring of David.” That is, He is both the Creator of David and the Descendant of David. Only the Son of God made flesh could say that.
In Acts 17:22–31, we find Paul’s masterful sermon before the Areopagus in Athens. The missionary apostle begins by presenting a totally “unknown god” to his proud and intellectual pagan Greek audience. Next, Paul introduces the God of the Bible, who is Creator of the Universe, Giver and Sustainer of Life, Ruler of the Nations, and the One True God who is close enough to reveal Himself to those who seek Him. Then, quoting directly from ancient Greek poetic literature, Paul says, “‘For in him we live and move and have our being.’ As some of your own poets have said” (Acts 17:28).
Paul, greatly distressed by the idolatry he saw in Athens (Acts 17:16), was moved to share the good news of salvation with these people. It wasn’t long before he was presented with perhaps the greatest opportunity of his entire ministry—to share the gospel with the legendary high council of Athens, the Areopagus. With his extraordinary gift for knowing how to address every crowd he faced, Paul uses a quotation from the sixth-century BC Cretan poet Epimenides of Cnossos to help illustrate his teaching to the highly sophisticated philosophers at the Areopagus.
Sin separates us from God, “yet he is actually not far from each one of us, for ‘In him we live and move and have our being,’” preached Paul (Acts 17:27–28, ESV). He cited the crowd’s own poets to capture their attention and expose the contradiction in their thinking. He wanted the Athenians to know that God is not a lifeless idol fashioned by human hands of wood, gold, silver, or stone. He is a living God, and in Him we live. The word live is a translation of the classical Greek word for the physical vitality of life. It expresses the reality that living creatures rise up and move with distinctive energy, unlike idols that merely sit still. They cannot move about except by human power and will.
Paul’s next statement,
“We are his offspring” (verse 28), also the words of an ancient Stoic poet-philosopher,
further developed this idea. Humans are children of God.
He is their Father in the natural sense
(Genesis 1:27; Malachi 2:10; Luke 3:38; Ephesians 3:14),
thus proving that
the living God is far superior to dead idols.
Even though in Him we live and move
and have our
being is a secular quotation,
it is no
less biblically accurate.
In Him we live
No other words more perfectly express our constant
dependence on God.
He is the original fountain and source of life
(Psalm 36:9)
Scripture tells us that God is the giver of life and breath (Genesis 2:7; Acts 17:25). Humanity owes all the qualities and capacities of life to God.
Jesus said, “Now he is not God of the dead, but of the living, for all live to him” (Luke 20:38, ESV). Believers experience the fullness of life through a relationship with God in Jesus Christ (John 6:33; Colossians 2:6–15; Romans 6:3–11). Jesus, who is God in the flesh, is “the resurrection and the life.” Anyone who believes in Him receives His life (John 11:25), and He gives life to anyone He wants (John 5:21).
In Him we move
Our strength, both physical and spiritual, comes from God (Psalm 68:35). “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” (Isaiah 40:29–31). Again, these words communicate our absolute and continual reliance on God. Even to perform the slightest motion, we are utterly dependent on Him.
If in Him we move, all that we do ought to be done in love (1 Corinthians 16:14) because God is love (1 John 4:8). As we depend on God, every move we make should be carried out for the glory of God (1 Corinthians 10:31).
In Him we have our being
Life is a gift. We owe our continued existence to God (Ecclesiastes 5:19; Romans 6:23). He upholds us every moment; He sustains us by His powerful Word (Hebrews 1:3). We are all created by God, and in Him all things hold together (Colossians 1:16–17). We cannot exist apart from Him.
In Him we live and move and have our being means our entire existence depends wholly on God.
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and
dedication of the church,
Sacred Heart parish can look back over a rich history.
For a few years in the
early
1860's a few Catholic families and the
Catholic servant girls
employed in the village households
were attended by
the resident pastor of nearby Grafton.
Oberlin was attached to Elyria as a Station.
After the first OFFICIAL Mass
on June 1, 1880 Mass was held in private homes for twenty-five years.
Steady growth required additional clergy
and added Masses;
social and educational programs realized
corresponding expansion
A handsome red brick and stone Romanesque church
was built on
the corner of Pleasant and Groveland Streets.
The Oberlin newspaper for Saturday, September 6, 1890
reports that
"fully fifteen hundred people gathered to
witness the ceremonies
connected with the laying of
the corner stone
of the Sacred Heart of Jesus,
the new chapel
which the adherents of the Catholic church
are erecting...
Trains from the east and west
brought hundreds of people
desirous to be present
at the first services connected with the new chapel."
For fifteen years the mission parish was serviced by
priests from neighboring towns
until January 1906 when the Rev. Father Peter E. Dietz
was assigned.
The "residence" or rectory which was built under Father Dietz's direction beside the church still stands today on the corner, even though the church is no longer there. It was sold with the stipulation that the church building which held so many memories and had resulted from so many sacrifices of parishioners would be torn down lest it ever be used for an ignoble purpose. In 1909 the first Social Service Institute in the United States under Catholic auspices was organized in Oberlin by Father Dietz, a pioneer in the field of Catholic Social Action. New industrial development in Lorain County increased the number of Catholic families; to keep up with the expansion, a ten-acre plot on West Lorain Street was purchased. Between 1959 and 1963 until the new multi-purpose building on West Lorain Street was completed church events took place at both locations.
Sacred Heart has played an increasingly
active role
in the religious life of Oberlin;
in November 1995 the sanctuary was
the site for an
all-community Thanksgiving Service
during which
anew pipe organ was dedicated
This one-manual organ
is unusually designed
so that
the keyboard can be divided
to bring
two ranks of pipes into play
MUSIC,
AND THE PRESENT CONGREGATION
The present priest is Father William Padavick.
Music Director is John Metzger.
Hymns with accompaniment
are sung
from Missalettes in the pews.
Some favorite hymns are
"Eagle's Wings"; "Gentle Woman";
and
"Let there be peace on earth"
Ninety-five years after the
first
Sacrament of Confirmation
and
dedication of the church,
Sacred Heart parish can look back over a rich history.
For a few years in the
early
1860's a few Catholic families and the
Catholic servant girls
employed in the village households
were attended by
the resident pastor of nearby Grafton.
Oberlin was attached to Elyria as a Station.
After the first OFFICIAL Mass
on June 1, 1880 Mass was held in private homes for twenty-five years.
Steady growth required additional clergy
and added Masses;
social and educational programs realized
corresponding expansion
A handsome red brick and stone Romanesque church
was built on
the corner of Pleasant and Groveland Streets.
The Oberlin newspaper for Saturday, September 6, 1890
reports that
"fully fifteen hundred people gathered to
witness the ceremonies
connected with the laying of
the corner stone
of the Sacred Heart of Jesus,
the new chapel
which the adherents of the Catholic church
are erecting...
Trains from the east and west
brought hundreds of people
desirous to be present
at the first services connected with the new chapel."
For fifteen years the mission parish was serviced by
priests from neighboring towns
until January 1906 when the Rev. Father Peter E. Dietz
was assigned.
The "residence" or rectory which was built under Father Dietz's direction beside the church still stands today on the corner, even though the church is no longer there. It was sold with the stipulation that the church building which held so many memories and had resulted from so many sacrifices of parishioners would be torn down lest it ever be used for an ignoble purpose. In 1909 the first Social Service Institute in the United States under Catholic auspices was organized in Oberlin by Father Dietz, a pioneer in the field of Catholic Social Action. New industrial development in Lorain County increased the number of Catholic families; to keep up with the expansion, a ten-acre plot on West Lorain Street was purchased. Between 1959 and 1963 until the new multi-purpose building on West Lorain Street was completed church events took place at both locations.
Sacred Heart has played an increasingly
active role
in the religious life of Oberlin;
in November 1995 the sanctuary was
the site for an
all-community Thanksgiving Service
during which
anew pipe organ was dedicated
This one-manual organ
is unusually designed
so that
the keyboard can be divided
to bring
two ranks of pipes into play
MUSIC,
AND THE PRESENT CONGREGATION
The present priest is Father William Padavick.
Music Director is John Metzger.
Hymns with accompaniment
are sung
from Missalettes in the pews.
Some favorite hymns are
"Eagle's Wings"; "Gentle Woman";
and
"Let there be peace on earth"
Man Crushed To Death By Giant Pile
Of Cheese
After Refusing To Tell
Olive
Garden Waitress
To Stop
LAFAYETTE, IN -
Police
have shut down a local Olive Garden after
a man was
tragically crushed
under a
mountain of freshly grated parmesan cheese.
According to several eyewitnesses,
he stared down the waitress
as she grated
pounds and pounds
of cheese, and refused to say
"when"
"Ok, say 'when'"
said the waitress as she began grating the cheese.
According to diners who saw the accident, the man
locked eyes with his server
and sat in stoic silence as mountains of cheese piled all around him.
"Now? No?
Do you want more? Ok..." said the waitress
as she kept going.
The man
remained silent as the cheese level rose above
his face,
presumably suffocating him.
"To be honest, I've always wondered what happens
when you refuse
to tell the waitress to stop grating the parmesan,"
said officer Steve
Darren as he roped off the site of the tragedy.
"It looks like they actually don't stop. It's a real tragedy, but I admire this man's
steely
resolve to the last breath."
According to government statistics, there are
three deaths due to
being
crushed under a mountain of cheese
at
Olive Garden every year,
which is about
half
the number of Olive Garden deaths due to endless
breadstick poisoning
Man Crushed To Death By Giant Pile
Of Cheese
After Refusing To Tell
Olive
Garden Waitress
To Stop
LAFAYETTE, IN -
Police
have shut down a local Olive Garden after
a man was
tragically crushed
under a
mountain of freshly grated parmesan cheese.
According to several eyewitnesses,
he stared down the waitress
as she grated
pounds and pounds
of cheese, and refused to say
"when"
"Ok, say 'when'"
said the waitress as she began grating the cheese.
According to diners who saw the accident, the man
locked eyes with his server
and sat in stoic silence as mountains of cheese piled all around him.
"Now? No?
Do you want more? Ok..." said the waitress
as she kept going.
The man
remained silent as the cheese level rose above
his face,
presumably suffocating him.
"To be honest, I've always wondered what happens
when you refuse
to tell the waitress to stop grating the parmesan,"
said officer Steve
Darren as he roped off the site of the tragedy.
"It looks like they actually don't stop. It's a real tragedy, but I admire this man's
steely
resolve to the last breath."
According to government statistics, there are
three deaths due to
being
crushed under a mountain of cheese
at
Olive Garden every year,
which is about
half
the number of Olive Garden deaths due to endless
breadstick poisoning
The Truth About Itown Church
NOT EVERY CULT LEADER STARTS
A CULT....
SOME START CHURCHES
Before you get angry, hear me out.
A church does not become spiritually abusive because it is large.
Not because it is successful.
Not because the pastor is charismatic.
A church becomes dangerous when questioning is
treated as rebellion.
When loyalty to a leader matters more
than truth
When victims are silenced to protect the ministry.
When accountability exists for everyone except those in power.
When leaving is portrayed as betraying God.
When people are taught to trust the pastor more than their own conscience.
The goal of Christian leadership is not to create dependence on a pastor.
It is to help people become
more
dependent on Jesus
Healthy leaders point people to Christ.
Abusive leaders point people to themselves.
The difference matters
Have you ever experienced a church where loyalty
to leadership was
valued more than honesty?
- David Ruybalid
SANTA ROSA, CA --
Tragedy struck the sporting world
when an entire
professional soccer team was killed
after the team bus glided
ever so
slightly over a minuscule speedbump
at 0.5 mph.
"It was gruesome; every player was flopping around, holding their
heads, chests, and knees, screaming in pain,"
said the bus driver,
who miraculously walked away from the incident
without a scratch
"Despite the surprising lack of blood, they all died."
This tragedy comes
just days after a professional soccer player was killed
during a televised match
after being struck head-on by a raging mosquito.
The mosquito survived the incident. (FYI)
FIFA
(Federation of International FIFA Associates)
has responded to
the deaths
with a promise to ensure
the safety of
all professional soccer players
by
requiring helmets, pads, foam soccer balls,
cleats made of marshmallows,
and
magical protective shields from Hogwarts University,
all to be worn on and off the field.
Critics are skeptical
that such
measures will be enough.
At publishing time,
the soccer team killed in the bus tragedy had
miraculously risen from their graves
just in time
to compete in their next
match
McDonald's Brings Back Original
Recipe
Apple Pies
With Cocaine In Them
Jun 17, 2026 · BabylonBee.com
CHICAGO, IL --
In a bid
to
capture vintage nostalgia,
McDonald's has announced the return of
its true,
original-recipe apple pies.
The company confirmed the legendary dessert
will once again
feature the secret ingredient
from its initial
nineteenth-century inspiration: cocaine.
"Our customers always say they miss the old school energy of our classic menu items,"
said
CEO Chris Kempczinski while aggressively pacing
around the boardroom
"We decided to give them exactly what they want.
These pies do not just taste amazing; they give you
the raw, unbridled focus
to conquer
your entire work week by noon. I'm tweaking right now!"
The announcement sent shockwaves through the fast food industry.
Long lines
formed at drive-thrus before dawn,
with eager patrons
reportedly ordering forty pies at a time.
Several customers noted that the
new pastry pairs
beautifully with a large black coffee,
allowing
them to sprint all the way to work.
"I can feel colors!"
announced one McDonald's customer.
Others reported
being able to bench press
cars and lift
entire cement barricades.
At publishing time, the
FDA
had promised to look into
the
health effects
of the
products, though officials
admitted
they could not stop eating
the
delicious pies long enough to
write a citation
GALILEE
According to local sources,
one of
Jesus' disciples attempted
to step out
of his fishing boat
and walk
to Jesus
during last Tuesday's storm,
but he only made it
ten
feet before sinking into the waves. What an idiot!
Witnesses say Jesus
was out for an evening stroll on the
sea of Galilee
when he walked up to the disciples
and
scared them half to death,
as they had never seen
someone
walking on the water before.
"Please Lord, if it is really you, tell me to come out to you on the water,"
said Peter,
apparently trying to show off.
But when Jesus beckoned him to come, Peter only got
ten feet
before getting freaked out by
all the waves and sinking like a little pansy. HA! What a loser!
"Glug glug! Someone help me!" said the sorry excuse
for an apostle
as he struggled to stay afloat.
"I don't know how to swim!"
All the disciples laughed and pointed at
the drowning moron,
but
Jesus quickly lifted him out of the waves.
"We're not sure what in the world
Jesus sees
in this guy named Peter,
but we wouldn't be surprised if
he's soon kicked out of
Jesus' inner circle
due to his gross incompetence.
He's seriously starting to make the disciples look bad,"
said one local religious leader.
"He's in no shape to help Jesus overthrow our Roman oppressors, that's for sure.
If Jesus cares anything about his image,
this Peter guy
will be back to his old job catching fish in no time."
God is HOLY
(Isaiah 6:3),
And that quality
(YOU can TASTE on the other side of the Jordan River)
makes it
impossible for Him
to lie
The holiness of God is His moral and ethical perfection, His absolute integrity that sets Him apart from all His creatures. God’s holiness is thus related to His transcendence. God does not conform to any standard of purity; He is the standard. God is absolutely holy with an infinite purity incapable of being changed.
Because of His holiness, when
God speaks,
He will not and cannot lie.
He never deceives;
He never distorts or misrepresents what
He says or does.
Lying is against His nature.
Because God cannot lie, God’s Word, the Bible, is completely trustworthy
(1 Kings 8:56; Psalm 119:160).
“Every word of God is flawless”
(Proverbs 30:5).
God’s character and the communications that
proceed from His character are purer
than anything this world can produce:
“The words of the LORD are
flawless,
like silver purified in a
crucible,
like gold refined seven times”
(Psalm 12:6).
The basis of God’s promise to Abraham
in Genesis 12 was
God’s own
unchanging nature;
that is,
God’s rock-solid attribute
of truth
makes everything He says
utterly trustworthy:
“Since there was no one greater for him to swear by,
he swore by himself, saying,
‘I will surely bless you and give you many descendants’”
(Hebrews 6:13-14).
The text continues with the statement that “it is impossible for God to lie”
(Hebrews 6:18).
If God could lie,
He would not be transcendent;
in fact,
He would be just like us—humanity
has a reputation
for hiding, misrepresenting, and
distorting truth.
But
“God is not a man, that he should lie,
nor a son of man,
that he should change his mind.
Does he speak and then not act? Does he promise and not fulfill?”
(Numbers 23:19).
From the
very beginning, God has rewarded faith in Him
(Genesis 15:6; Hebrews 11:6).
Faith, or trust, can only be a good thing
if its
object is worthy of trust.
Faith in an unreliable person or thing
is a disadvantage.
If God could lie, then His words
would be suspect,
and He would be unworthy of our trust.
But, as it is,
He is wholly dependable:
“The works of his hands are
faithful and just;
all his
precepts are trustworthy”
(Psalm 111:7).
Jesus, who is “in very nature God”
(Philippians 2:6), is
“full of grace and truth”
(John 1:14).
Everything Jesus said and taught
was
the absolute truth
Everything He did reflected
the truth
People such as Pilate
will always be confused by the truth
(John 18:38),
but Jesus came “to testify to the truth” (verse 37). Jesus is, in fact, the Truth itself (John 14:6). Jesus cannot lie because God cannot lie, “and everyone who belongs to the truth knows [Jesus’] voice” (John 18:37, CEV).
God, who cannot lie, is of transcendent moral purity. He wants moral purity in His children as well. God cannot lie, and the followers of Christ should not lie: “Each of you must put off falsehood and speak truthfully to your neighbor, for we are all members of one body” (Ephesians 4:25). “With whom does God dwell?” the psalmist asks. The answer, in part, is that God dwells with “the one . . . who speaks the truth from their heart” (Psalm 15:2). May we love the truth as God does.
Jesus claimed to be
ONE
with God
in the
sense of being equal to Him.
Jesus did not claim to
be merely
a messenger or prophet
of God,
but of equal power
with God
Jesus warns that willfully attributing the
undeniable works of God to Satan
is an eternal sin that will not be forgiven
Satan casting out Satan
is a logical impossibility because it would mean
his kingdom
is divided against itself, causing it to collapse.
According to biblical teaching in the Gospels
(such as Matthew 12:26),
Satan would never work
against his own interests by driving out his own demons.
This paradox was presented by Jesus to refute critics who accused Him of using demonic power to perform exorcisms. His argument was that if good is overcoming evil, it is by the power of God, not Satan
The idea of a “bright morning star” is a star that outshines all the others, and Jesus is the One who is called “bright.” Satan was a morning star. Jesus, as God incarnate, the Lord of the universe, is the BRIGHT and morning star. Jesus is the most holy and powerful “light” in all the universe. So, while both Jesus and Satan can be described as “morning stars,” in no sense is this equating Jesus and Satan. Satan is a created being. His light only exists to the extent that God created it. Jesus is the light of the world (John 9:5). Only Jesus’ light is “bright” and self-existent. Satan may be a morning star, but he is only a poor imitation of the one true bright morning star, Jesus Christ, the light of the world.
One of the mysteries of the Christian life is why God didn’t destroy Satan immediately after Satan sinned. We know that God will one day defeat Satan by throwing him into the lake of fire where he will be tortured day and night forever (Revelation 20:10), but sometimes we wonder why God has not destroyed Satan already. Perhaps we will never know God’s exact reasoning, but we do know certain things about His nature.
First, we know God is sovereign over all creation, and this includes Satan. Certainly, Satan and his demons wreak havoc in the world, but they are only allowed a certain amount of freedom. We also know that God has planned everything from the beginning of time to the end. Nothing can thwart His plans, and things are proceeding exactly on schedule. “The Lord Almighty has sworn, ‘Surely, as I have planned, so it will be, and as I have purposed, so it will happen’” (Isaiah 14:24).
Second, “we know that all things work together for good to those who love God, to those who are the called according to His purpose” (Romans 8:28, NKJV). God’s plan to not immediately destroy Satan is the best plan possible. One day, God’s perfect wrath and justice will be satisfied, and His perfect righteousness will be glorified. Those who love Him and who wait for His plan to be fulfilled will be thrilled to be part of that plan and will praise and glorify Him as they see it unfold.
Third, we know that to question God’s plan and its timing is to question God Himself, His judgment, His character, and His very nature. God is both good and sovereign, and we can trust everything He does. The psalmist tells us, “As for God, his way is perfect” (Psalm 18:30). Whatever plan comes from the mind of the Almighty is the best plan possible. We can’t expect to understand the mind of God perfectly, as He reminds us: “‘For my thoughts are not your thoughts, neither are your ways my ways,’ declares the Lord. ‘As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts’” (Isaiah 55:8–9). Nevertheless, our responsibility to God is to obey Him, trust Him, and submit to His will, regardless of how much we understand. We trust His timing for Satan’s demise—God’s plan is the best possibl
Jesus said, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished” (Matthew 5:17–18). This important statement of our Lord gives us insight into His mission and the character of God’s Word.
Jesus’ declaration that He came to fulfill the Law and the Prophets, not to abolish them, obviously contains two statements in one. There is something Jesus did and something He did not do. At the same time, Jesus emphasized the eternal nature of the Word of God.
Jesus goes out of His way to promote the authority of the Law of God. He did not come to abolish the Law, regardless of what the Pharisees accused Him of. In fact, Jesus continues His statement with a commendation for those who teach the Law accurately and hold it in reverence: “Therefore anyone who sets aside one of the least of these commands and teaches others accordingly will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven” (Matthew 5:19).
Note the qualities that Jesus attributes to the Word of God, referenced as “the Law and the Prophets”: 1) The Word is everlasting; it will outlast the natural world. 2) The Word was written with intent; it was meant to be fulfilled. 3) The Word possesses plenary authority; even the smallest letter of it is established. 4) The Word is faithful and trustworthy; “everything” it says will be accomplished. No one hearing Jesus’ words in the Sermon on the Mount could doubt His commitment to the Scriptures.
Consider what Jesus did not do in His ministry. In Matthew 5:17, Jesus says that He did not come to abolish the Law and the Prophets. In other words, Jesus’ purpose was not to abrogate the Word, dissolve it, or render it invalid. The Prophets will be fulfilled; the Law will continue to accomplish the purpose for which it was given (see Isaiah 55:10–11).
Next, consider what Jesus did do. Jesus says that He came to fulfill the Law and the Prophets. In other words, Jesus’ purpose was to establish the Word, to embody it, and to fully accomplish all that was written. “Christ is the culmination of the law” (Romans 10:4). The predictions of the Prophets concerning the Messiah would be realized in Jesus; the holy standard of the Law would be perfectly upheld by Christ, the strict requirements personally obeyed, and the ceremonial observances finally and fully satisfied.
Jesus Christ fulfilled the Prophets in that, in His first coming alone, He fulfilled hundreds of prophecies concerning Himself (e.g., Matthew 1:22; 13:35; John 19:36; Luke 24:44). Jesus Christ fulfilled the Law in at least two ways: as a teacher and as a doer. He taught people to obey the Law (Matthew 22:35–40; Mark 1:44), and He obeyed the Law Himself (John 8:46; 1 Peter 2:22). In living a perfect life, Jesus fulfilled the moral laws; in His sacrificial death, Jesus fulfilled the ceremonial laws. Christ came not to destroy the old religious system but to build upon it; He came to finish the Old Covenant and establish the New.
Jesus came not to destroy the Law and the Prophets but to fulfill them. In fact, the ceremonies, sacrifices, and other elements of the Old Covenant were “only a shadow of the good things that are coming—not the realities themselves” (Hebrews 10:1). The tabernacle and temple were “holy places made with hands,” but they were never meant to be permanent; they were but “copies of the true things” (Hebrews 9:24, ESV). The Law had a built-in expiration date, being filled as it was with “external regulations applying until the time of the new order” (Hebrews 9:10).
In His fulfillment of the Law and Prophets, Jesus obtained our eternal salvation. No more were priests required to offer sacrifices and enter the holy place (Hebrews 10:8–14). Jesus has done that for us, once and for all. By grace through faith, we are made right with God: “He forgave us all our sins, having canceled the charge of our legal indebtedness, which stood against us and condemned us; he has taken it away, nailing it to the cross” (Colossians 2:14).
There are some who argue that, since Jesus did not “abolish” the Law, then the Law is still in effect—and still binding on New Testament Christians. But Paul is clear that the believer in Christ is no longer under the Law: “We were held in custody under the Law, locked up until faith should be revealed. So the Law became our guardian to lead us to Christ, that we might be justified by faith. Now that faith has come, we are no longer under a guardian” (Galatians 3:23–25, BSB). We are not under the Mosaic Law but under “the law of Christ” (see Galatians 6:2).
If the Law is still binding on us today, then it has not yet accomplished its purpose—it has not yet been fulfilled. If the Law, as a legal system, is still binding on us today, then Jesus was wrong in claiming to fulfill it and His sacrifice on the cross was insufficient to save. Thank God, Jesus fulfilled the whole Law and now grants us His righteousness as a free gift. “Know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified” (Galatians 2:16).
Following His resurrection, Jesus gathered His disciples—some of whom were still experiencing doubt and fear—and said, “All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age” (Matthew 28:18–20).
In this passage, Jesus identifies Himself as having supreme authority over all creation. Christ’s authority was a theme Matthew emphasized throughout his Gospel (see Matthew 7:29; 9:6; 10:1; 21:23). The prophet Daniel prophesied of the Messiah’s authority “over all the nations of the world” (Daniel 7:13–14). This moment in Matthew 28:18 is pivotal in the New Testament, setting the stage for the church to begin its mission of evangelizing the world.
When Christ claimed to have “all authority in heaven and earth,” He was declaring the fullness of His power and dominion. The word translated as “authority” in Matthew 28:18 is exousia in the original Greek. It refers to “ruling power over a domain or sphere of influence.” Christ’s total and complete ruling authority encompasses both the spiritual (“heaven”) and physical realm (“earth”).
“Heaven” or the spiritual domain includes angels, spiritual forces, heavenly beings and activities, and all that pertains to God’s kingdom. “Earth” represents the physical world, including humanity, animals, nature, weather, governments, and all earthly affairs. Jesus Christ’s authority encompasses every aspect of life and creation (see Colossians 1:15–20; 2:9–10; 1 Peter 3:18–22). Scripture declares, “Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:9–11). The apostle Paul explains that it has always been God’s “good plan” to “bring everything together under the authority of Christ—everything in heaven and on earth” (Ephesians 1:9–10, NLT).
When God the Father raised Christ from the dead, He seated Him in the place of honor at His right hand in heaven (see Matthew 26:64; Romans 14:9; Ephesians 1:20; Hebrews 1:3–4; 1 Peter 3:22). Now Jesus “is far above any ruler or authority or power or leader or anything else—not only in this world but also in the world to come. God has put all things under the authority of Christ and has made him head over all things for the benefit of the church” (Ephesians 1:21–22, NLT). Christ’s authority is unlimited and eternal. No power in heaven nor on earth is outside His control.
Christ’s declaration that all authority in heaven and earth belongs to Him is the basis of the Great Commission. Jesus was about to instruct His followers to go and make disciples of all nations. The Great Commission was not a small challenge; it was an immense undertaking that would span the globe and reach through the centuries. The disciples needed to understand that Jesus was not just a great teacher or prophet but the sovereign Lord over the whole world. With His words, Christ sought to impart comfort, courage, and confidence and to dispel doubt and fear.
The foundation of the Great Commission is Jesus Christ’s authority. Believers who respond in obedience operate under His directive. His authority formally legitimizes the mission, providing His followers with confidence and assurance to carry it out. The absolute King of all creation appoints the members of His kingdom to be His delegates. In His supreme ruling authority, He grants us full rights and privileges to preach His message of truth and make disciples.
All authority in heaven and on earth reveals Jesus Christ’s ultimate power over every realm of existence. This authority is the basis for His commission to the disciples and to all believers. We preach the gospel not on our own authority but on Christ’s. Our trust in His lordship and sovereignty underpins everything we do to further His kingdom.
In John 1:1, the apostle John writes, “In the beginning was the Word, and the Word was with God, and the Word was God.” In this statement, John reveals three things about the Word (Gk. Logos): that in the beginning, when the world was created, He existed; that He existed with God; and that He was in fact God and therefore made all things. In other words, the Logos existed eternally, distinct from the Father, yet equal to the Father.
In the beginning reminds every reader of Genesis 1:1, “In the beginning, God created the heavens and the earth.” Both in Genesis 1:1 and John 1:1a, the word beginning refers to the origin of all things, and it is by the Word of God that all things came to be (Genesis 1; John 1:3–4). John uses the word Logos to refer to God’s “divine self-expression” (cf. Hebrews 1:3). If the Word created all things, then it follows that the Word is uncreated. By definition, God is the only uncreated being. Therefore, the Word is God (John 1:1c).
Some have argued that John 1:1c should be translated as “and the Word was a god” because the Greek text lacks a definite article before theos (“God”). They reason, therefore, that the Word was divine but not God. This is unacceptable for the following reasons:
1. The Greek word for “divine” is theios not theos.
2. There are many New Testament passages where a definite article does not precede a subject and yet the subject is specific. For example, in John 1:49 (“you are the King of Israel”), there is not a definite article before King in the original text.
3. In John 1:1b, theos clearly refers to the one true God. Therefore, 1:1c must also refer to the one true God rather than a lesser god.
4. In John 1:1c, the Word is the subject of the sentence, and God is part of the predicate complementing the subject. The word was is a linking verb, or an equative. Thus, the Word is equal to God.
The question arises that, if the Word is God, how can He be with God? Does this mean that there are two gods? The Greek text gives the answer. In John 1:1b, the preposition for “with” is pros, which means “to” or “towards.” The same preposition is used elsewhere in the New Testament (Mark 6:3; 14:49; 2 Corinthians 5:8; Philemon 1:13; 1 John 1:2). In these passages, pros shows the relation of two persons who are with each other, usually in a close and intimate way. Hence, the Word is inseparable from God yet distinguishable from God (John 17:5). In other words, God the Son has the same essence as God the Father, but they are not the same person. As the Athanasian Creed says, “We worship one God in trinity and the Trinity in unity, neither confusing the persons nor dividing the divine being.”
The Word of John 1:1 is plainly identified as Jesus in John 1:14: “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.” In this way, God’s ultimate self-expression made His way to the cross to lay down His life for ours
(John 10:11, 15).
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.”
Since ancient times, builders have used cornerstones in their construction projects. A cornerstone was the principal stone, usually placed at the corner of an edifice, to guide the workers in their course. The cornerstone was usually one of the largest, the most solid, and the most carefully constructed of any in the edifice. The Bible describes Jesus as the cornerstone that His church would be built upon. He is foundational. Once the cornerstone was set, it became the basis for determining every measurement in the remaining construction; everything was aligned to it. As the cornerstone of the building of the church, Jesus is our standard of measure and alignment.
The book of Isaiah has many references to the Messiah to come. In several places the Messiah is referred to as “the cornerstone,” such as in this prophecy: “So this is what the sovereign Lord says: ‘See, I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation; the one who trusts will never be dismayed. I will make justice the measuring line and righteousness the plumb line’” (Isaiah 28:16–17). In context, God speaks to the scoffers and boasters of Judah, and He promises to send the cornerstone—His precious Son—who will provide the firm foundation for their lives, if they would but trust in Him.
In the New Testament, the cornerstone metaphor is continued. The apostle Paul desires for the Ephesian Christians to know Christ better: “Consequently, you are no longer foreigners and aliens, but fellow citizens with God’s people and members of God’s household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. In him the whole building is joined together and rises to become a holy temple in the Lord” (Ephesians 2:19– 21). Furthermore, in 1 Peter 2:6, what Isaiah said centuries before is affirmed in exactly the same words.
Peter says that Jesus, as our cornerstone, is “chosen by God and precious to him” (1 Peter 2:4). The Cornerstone is also reliable, and “the one who trusts in him will never be put to shame” (verse 6).
Unfortunately, not everyone aligns with the cornerstone. Some accept Christ; some reject Him. Jesus is the “stone the builders rejected” (Mark 12:10; cf. Psalm 118:22). When news of the Messiah’s arrival came to the magi in the East, they determined to bring Him gold, frankincense, and myrrh. But when that same news came to King Herod in Jerusalem, his response was to attempt to kill Him. From the very beginning, Jesus was “a stone that causes people to stumble and a rock that makes them fall” (1 Peter 2:8).
How can people reject God’s chosen, precious cornerstone? Simply put, they want to build something different from what God is building. Just as the people building the tower of Babel rebelled against God and pursued their own project, those who reject Christ disregard God’s plan in favor of their own. Judgment is promised to all those who reject Christ: “Anyone who falls on this stone will be broken to pieces; anyone on whom it falls will be crushed” (Matthew 21:44).
The Lord of the Sabbath
(1 Samuel 21:1–7; Mark 2:23–28; Luke 6:1–5)
1At that time Jesus went through the grainfields on the Sabbath. His disciples were hungry and began to pick the heads of grain and eat them. 2When the Pharisees saw this, they said to Him, “Look, Your disciples are doing what is unlawful on the Sabbath.”
3Jesus replied, “Have you not read what David did when he and his companions were hungry? 4He entered the house of God, and he and his companions ate the consecrated bread,a which was not lawful for them to eat, but only for the priests.
5Or haven’t you read in the Law that on the Sabbath the priests in the temple break the Sabbath and yet are innocent? 6But I tell you that One greater than the temple is here.
7If only you had known the meaning of ‘I desire mercy, not sacrifice,’b you would not have condemned the innocent. 8For the Son of Man is Lord of the Sabbath.”
Jesus Heals on the Sabbath
(Mark 3:1–6; Luke 6:6–11)
9Moving on from there, Jesus entered their synagogue, 10and a man with a withered hand was there. In order to accuse Jesus, they asked Him, “Is it lawful to heal on the Sabbath?”
11He replied, “If one of you has a sheep and it falls into a pit on the Sabbath, will he not take hold of it and lift it out? 12How much more valuable is a man than a sheep! Therefore it is lawful to do good on the Sabbath.”
13Then Jesus said to the man, “Stretch out your hand.” So he stretched it out, and it was restored to full use, just like the other. 14But the Pharisees went out and plotted how they might kill Jesus.
God’s Chosen Servant
(Isaiah 42:1–9)
15Aware of this, Jesus withdrew from that place. Large crowds followed Him, and He healed them all, 16warning them not to make Him known. 17This was to fulfill what was spoken through the prophet Isaiah:
18“Here is My Servant,
whom I have chosen,
My beloved,
in whom My soul delights.
I will put My Spirit on Him,
and He will proclaim justice to the nations.
19He will not quarrel or cry out;
no one will hear His voice in the streets.
20A bruised reed He will not break,
and a smoldering wick He will not extinguish,
till He leads justice to victory.
21In His name the nations will put their hope.”c
A House Divided
(Mark 3:20–27; Luke 11:14–23)
22Then a demon-possessed man who was blind and mute was brought to Jesus, and He healed the man so that he could speak and see. 23The crowds were astounded and asked, “Could this be the Son of David?”
24But when the Pharisees heard this, they said, “Only by Beelzebul,d the prince of demons, does this man drive out demons.”
25Knowing their thoughts, Jesus said to them, “Every kingdom divided against itself will be laid waste, and every city or household divided against itself will not stand. 26If Satan drives out Satan, he is divided against himself. How then can his kingdom stand? 27And if I drive out demons by Beelzebul, by whom do your sons drive them out? So then, they will be your judges. 28But if I drive out demons by the Spirit of God, then the kingdom of God has come upon you.
29Or again, how can anyone enter a strong man’s house and steal his possessions, unless he first ties up the strong man? Then he can plunder his house.
30He who is not with Me is against Me, and he who does not gather with Me scatters.
The Unpardonable Sin
(Mark 3:28–30)
31Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven. 32Whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the one to come.
Good and Bad Fruit
(Luke 6:43–45)
33Make a tree good and its fruit will be good, or make a tree bad and its fruit will be bad, for a tree is known by its fruit. 34You brood of vipers, how can you who are evil say anything good? For out of the overflow of the heart the mouth speaks.35The good man brings good things out of his good store of treasure, and the evil man brings evil things out of his evil store of treasure. 36But I tell you that men will give an account on the day of judgment for every careless word they have spoken. 37For by your words you will be acquitted, and by your words you will be condemned.”
The Sign of Jonah
(Jonah 3:1–10; Luke 11:29–32)
38Then some of the scribes and Pharisees said to Him, “Teacher, we want to see a sign from You.”
39Jesus replied, “A wicked and adulterous generation demands a sign, but none will be given it except the sign of the prophet Jonah. 40For as Jonah was three days and three nights in the belly of the great fish, so the Son of Man will be three days and three nights in the heart of the earth.
41The men of Nineveh will stand at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now One greater than Jonah is here. 42The Queen of the South will rise at the judgment with this generation and condemn it; for she came from the ends of the earth to hear the wisdom of Solomon, and now One greater than Solomon is here.
An Unclean Spirit Returns
(Luke 11:24–26)
43When an unclean spirit comes out of a man, it passes through arid places seeking rest and does not find it. 44Then it says, ‘I will return to the house I left.’ On its return, it finds the house vacant, swept clean, and put in order. 45Then it goes and brings with it seven other spirits more wicked than itself, and they go in and dwell there. And the final plight of that man is worse than the first. So will it be with this wicked generation.”
Jesus said, “Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’” (Matthew 7:23). It seems strange to hear our all-knowing Lord say there’s something—or someone—He doesn’t know. Jesus refers not to an intellectual knowledge here but to a relational knowledge.
To understand a verse, always start with the context. Jesus is wrapping up His Sermon on the Mount with a final warning about true faith. Jesus predicts that false Christian prophets will be coming as wolves in sheep’s clothing (Matthew 7:15). They may use all the right “God talk” and even make impressive displays of power, but they will not belong to the Lord:
“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven. Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’” (Matthew 7:21–23).
In Jesus’ words on Judgment Day, we see several important truths: it’s not a verbal claim that one follows Jesus that saves (Matthew 7:21). Nominal Christianity cannot save. Also, it’s not a demonstration of spiritual insight or power that saves (verse 22). A person can seem like a Christian in the eyes of other people, yet still be an “evildoer” in God’s sight and sent away from His presence (verse 23). Only those who do the Father’s will and who are known of God will enter heaven.
So, what is the Father’s will? Some men came to Jesus once with a question about what God required of them: “They asked him, ‘What must we do to do the works God requires?’ Jesus answered, ‘The work of God is this: to believe in the one he has sent’” (John 6:28–29). God wants us to have faith in His Son: “This is his command: to believe in the name of his Son, Jesus Christ” (1 John 3:23). Those who are born again by faith in Christ will produce good works to the glory of God (Ephesians 2:10).
When Jesus said, “I never knew you,” to the feigned disciples, He meant that He never recognized them as His true disciples or His friends. He never had anything in common with them nor approved of them. They were no relations of His (Mark 3:34–35). Christ did not dwell in their hearts (Ephesians 3:17), nor did they have His mind (1 Corinthians 2:16). In all these ways and more, Jesus never knew them. Note that Jesus is not breaking off the relationship here—there was never a relationship to break off. Despite their high-sounding words and showy displays of religious fervor, they had no intimacy with Christ.
So it turns out that what matters isn’t so much that we know God on some level, but that God knows us. As Paul explained, “Whoever loves God is known by God” (1 Corinthians 8:3; also see Galatians 4:9). The Lord “tends His flock like a shepherd” (Isaiah 40:11), and He knows who are His sheep (John 10:14).
Those somber words “I never knew you: depart from me, ye that work iniquity” in Matthew 7:23 (KJV) show that Jesus is indeed omniscient. He did not “know” them in the sense He would if they were His followers, but He knew their hearts—they were full of iniquity! Isaiah’s condemnation of hypocrisy fits this group well: “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). The evildoers whom Jesus does not know are fake Christians, false teachers, and nominal adherents of religion.
Those who are bid depart from the presence of the Lord will not partake of the blessings of the kingdom: “Outside are the dogs, those who practice magic arts, the sexually immoral, the murderers, the idolaters and everyone who loves and practices falsehood” (Revelation 22:15). They will be cast “into the darkness, where there will be weeping and gnashing of teeth” (Matthew 8:12). Those fake Christians whom Jesus says He never knew will not produce the fruit of the Spirit (Galatians 5:22–23); rather, they will produce the opposite, the works of the flesh (Galatians 5:19–21).
Jesus warns that one day He will tell a group of religious practitioners, “I never knew you.” God takes no delight in sending people to hell (2 Peter 3:9). But those who are told to depart have rejected God’s eternal purpose and plan for their lives (Luke 7:30). They have spurned the light of the gospel (2 Corinthians 4:4), choosing the darkness instead, because their deeds were evil (John 3:19). At the judgment, they try to justify themselves as worthy of heaven on the basis of their works (prophecies, exorcisms, miracles, etc.), but no one will be justified by his own works (Galatians 2:16). While claiming to do all these good works in Christ’s name, they failed to do the only work of God that counts: “to have faith in the one he sent” (John 6:29, CEV). And so Jesus, the Righteous Judge, condemns them to eternal separation from Him.
Malachi 3:2, where the phrase refiner’s fire is used, has been a popular verse in Western society for centuries due to its use in Handel’s famous oratorio Messiah. The verse reads, “But who can endure the day of his coming? Who can stand when he appears? For he will be like a refiner’s fire or a launderer’s soap.” Let’s take a look at the prophet’s similes.
Malachi says that, when the Lord returns, no one will be able to stand before Him. The Lord’s holiness and judgment will be as a refiner’s blazing fire and as a fuller’s bleaching agent. The idea of “standing” before the Lord is associated with “withstanding” or “standing up to”; sinful human flesh will not have the strength, the right, or the desire to resist the Lord in His glory (cf. Psalm 76:7; Revelation 6:17).
The two similes help clarify why no one will be able to stand in the Day of the Lord. First, Malachi 3:2 says the Messiah will be like a refiner’s fire, an allusion to the process of purifying metal. A refiner uses a fire to heat metal to a molten state; then he skims off the dross that floats to the top. The refiner’s fire is, of course, maintained at an extremely high temperature, and such a high degree of heat is the prophet’s picture of the testing people will face on Judgment Day. All judgment has been entrusted to the Son (John 5:22). Upon Christ’s return, the intense flame of God’s judgment will purify the earth, removing the dross of sin.
Second, the Messiah will be like a launderer’s soap. This type of soap was caustic and quite effective in producing bright white clothing. The HCSB translates it as “cleansing lye.” When Christ returns, He will cleanse the world of all impurity. Every stain of sin will be scrubbed away. The account of Jesus’ transfiguration contains a reference to His purity, using language similar to Malachi’s: “He was transfigured before them. His clothes became dazzling white, whiter than anyone in the world could bleach them” (Mark 9:2–3).
The goal of Jesus will be to judge wickedness and purify His people: “He will sit as a refiner and purifier of silver; he will purify the Levites and refine them like gold and silver. Then the LORD will have men who will bring offerings in righteousness” (Malachi 3:3). Like the refiner’s fire, He will burn away the impurities of the priests. Like launderer’s soap, He will wash away their uncleanness (Isaiah 1:25; Jeremiah 6:29–30; Ezekiel 22:17–22; Zechariah 3:5). The priests in the millennial kingdom will then be able to offer sacrifices from a pure heart. The sacrifices in those days will be similar to those when the temple was first built: “The offerings of Judah and Jerusalem will be acceptable to the LORD, as in days gone by, as in former years” (Malachi 3:4).
The refiner’s fire and launderer’s soap indicate the holiness and burning judgment of the Messiah when He returns to reign in Jerusalem at His second coming. His purifying brightness and absolute holiness will affect those who serve Him, creating a cleansed temple and purified priesthood. “See, the Sovereign LORD comes with power, and his arm rules for him. See, his reward is with him, and his recompense accompanies him” (Isaiah 40:10).
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.
God is described in the Bible as all-powerful and all-knowing (Psalm 147:5), outside of time (Exodus 3:14; Psalm 90:2), and responsible for the creation of everything (Genesis 1:1; John 1:1). These divine traits set the minimum boundary for God’s sovereign control in the universe, which is to say that nothing in the universe occurs without God’s permission. God has the power and knowledge to prevent anything He chooses to prevent, so anything that does happen must, at the very least, be “allowed” by God.
At the same time, the Bible describes God as offering humanity choices (Deuteronomy 30:15–19), holding them personally responsible for their sins (Exodus 20:5), and being unhappy with some of their actions (Numbers 25:3). The fact that sin exists at all proves that not all things that occur are the direct actions of God, who is holy. The reality of human volition (and human accountability) sets the maximum boundary for God’s sovereign control over the universe, which is to say there is a point at which God chooses to allow things that He does not directly cause.
The fact that God is sovereign essentially means that He has the power, wisdom, and authority to do anything He chooses within His creation. Whether or not He actually exerts that level of control in any given circumstance is actually a completely different question. Often, the concept of divine sovereignty is oversimplified. We tend to assume that, if God is not directly, overtly, purposefully driving some event, then He is somehow not sovereign. The cartoon version of sovereignty depicts a God who must do anything that He can do, or else He is not truly sovereign.
Of course, such a cartoonish view of God’s sovereignty is logically false. If a man were to put an ant in a bowl, the “sovereignty” of the man over the ant is not in doubt. The ant may try to crawl out, and the man may not want this to happen. But the man is not forced to crush the ant, drown it, or pick it up. The man, for reasons of his own, may choose to let the ant crawl away, but the man is still in control. There is a difference between allowing the ant to leave the bowl and helplessly watching as it escapes. The cartoon version of God’s sovereignty implies that, if the man is not actively holding the ant inside the bowl, then he must be unable to keep it in there at all.
The illustration of the man and the ant is at least a vague parallel to God’s sovereignty over mankind. God has the ability to do anything, to take action and intervene in any situation, but He often chooses to act indirectly or to allow certain things for reasons of His own. His will is furthered in any case. God’s “sovereignty” means that He is absolute in authority and unrestricted in His supremacy. Everything that happens is, at the very least, the result of God’s permissive will. This holds true even if certain specific things are not what He would prefer. The right of God to allow mankind’s free choices is just as necessary for true sovereignty as His ability to enact His will, wherever and however He chooses.
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 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?
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.
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.
Seventeen verses in the New Testament describe Jesus as the “son of David.” But the question arises, how could Jesus be the son of David if David lived approximately 1,000 years before Jesus? The answer is that Christ (the Messiah) was the fulfillment of the prophecy of the seed of David (2 Samuel 7:12–16). Jesus is the promised Messiah, which means He had to be of the lineage of David. Matthew 1 gives the genealogical proof that Jesus, in His humanity, was a direct descendant of Abraham and David through Joseph, Jesus’ legal father. The genealogy in Luke 3 traces Jesus’ lineage through His mother, Mary. Jesus is a descendant of David by adoption through Joseph and by blood through Mary. “As to his earthly life [Christ Jesus] was a descendant of David” (Romans 1:3).
Primarily, the title “Son of David” is more than a statement of physical genealogy. It is a Messianic title. When people referred to Jesus as the Son of David, they meant that He was the long-awaited Deliverer, the fulfillment of the Old Testament prophecies.
Jesus was addressed as “Lord, thou son of David” several times by people who, by faith, were seeking mercy or healing. The woman whose daughter was being tormented by a demon (Matthew 15:22) and the two blind men by the wayside (Matthew 20:30) all cried out to the Son of David for help. The titles of honor they gave Him declared their faith in Him. Calling Him “Lord” expressed their sense of His deity, dominion, and power, and calling Him “Son of David,” expressed their faith that He was the Messiah.
The Pharisees understood exactly what the people meant when they called Jesus “Son of David.” But, unlike those who cried out in faith, the Pharisees were so blinded by their own pride that they couldn’t see what the blind beggars could see—that here was the Messiah they had supposedly been waiting for all their lives. They hated Jesus because He wouldn’t give them the honor they thought they deserved, so when they heard the people hailing Jesus as the Savior, they became enraged (Matthew 21:15) and plotted to destroy Him (Luke 19:47).
Jesus further confounded the scribes and Pharisees by asking them to explain the meaning of this very title: how could it be that the Messiah is the son of David when David himself refers to Him as “my Lord” (Mark 12:35–37; cf. Psalm 110:1)? The teachers of the Law couldn’t answer the question. Jesus thereby exposed the Jewish leaders’ ineptitude as teachers and their ignorance of what the Old Testament taught as to the true nature of the Messiah, further alienating them from Him.
Jesus’ point in asking the question of Mark 12:35 was that the Messiah is more than the physical son of David. If He is David’s Lord, He must be greater than David. As Jesus says in Revelation 22:16, “I am the Root and the Offspring of David.” That is, He is both the Creator of David and the Descendant of David. Only the Son of God made flesh could say that.
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.
Psalm 98:1
Is a Jubilant
call
To Praise God
for
His wondrous deeds
It encourages
believers to sing a new song
because
God's Power and Faithfulness
Have brought
About
Salvation and Victory
New International Version (NIV):
“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."
King James Version (KJV):
"O sing unto the LORD a new song; for he hath done marvellous things: his right hand, and his holy arm, hath gotten him the victory."
What does it mean
“
SING
to the
Lord ANEW SONG”
(Psalm 96:1)?
Psalm 96 may hold the key to understanding why worship has continuously evolved throughou history, and new songs have ever been written and sung to the Lord. The psalmist declared, “O sing unto the LORD a new song: Sing unto the LORD, all the earth. Sing unto the LORD, bless his name” (Psalm 96:1–2, KJV).
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).
In each of these passages, new means “original,” “fresh,” “one of a kind,” and “never seen before,” or, in this case, “never heard before.” God is a creative God. He’s always doing something new—like saving, intervening, answering prayers, and working miracles. Through the prophet Isaiah, God said, “Forget the former things; do not dwell on the past. See, I am doing a new thing! Now it springs up; do you not perceive it? I am making a way in the wilderness and streams in the wasteland” (Isaiah 43:18–19). Right before this, the Lord declared, “Behold, the former things have come to pass, and new things I now declare; before they spring forth I tell you of them. Sing to the LORD a new song, his praise from the end of the earth” (Isaiah 42:9–10, ESV).
When we are born into the family of God, He makes us new creatures in Jesus Christ. The apostle Paul explained, “The old has gone, the new is here!” (2 Corinthians 5:17; see also Galatians 6:15). To the Corinthians, Paul said, “For we are God’s masterpiece. He has created us anew in Christ Jesus, so we can do the good things he planned for us long ago” (Ephesians 2:10).
One thing our inventive God loves is for His newly created people to express innovative, spontaneous, and unrehearsed praise and thanks to Him. Singing unto the Lord a new song is the natural reaction of an individual who is newly saved and transformed by the Lord: “He put a new song in my mouth, a song of praise to our God. Many will see and fear, and put their trust in the LORD” (Psalm 40:3, ESV).
The “new song” we sing does not have to be a newly composed worship number. The new song is merely a fresh response of praise and thanks—one that matches the freshness of God’s goodness and mercy, which are “new every morning” (Lamentations 3:23). A new song springs forth unrehearsed from the heart of a worshiper who has been struck anew with wonder at the greatness of God and the salvation He has provided. When we see the mighty hand of God working in a way we’ve never observed before, we can’t help but burst forth with a song we’ve never sung before.
A new song has been heard from people of every generation—sung by a choir of born-again believers who have tasted and seen the goodness and salvation of the Lord. From days of old and for all eternity, followers from every tribe, language, people, and nation sing unto the Lord a new song (Revelation 5:9). Throughout the earth and before the throne of God in heaven, we can hear the redeemed singing a new song to the Lord (Revelation 14:3).
Sing to the LORD
ANew Song
(Psalm 149:1–9; Isaiah 42:10–17)
A Psalm
1 Sing to the LORD a new song,
for He has done wonders;
His right hand and holy arm
have gained Him the victory.
2The LORD has proclaimed His salvation
and revealed His righteousness to the nations.
3He has remembered His love and faithfulness
to the house of Israel;
all the ends of the earth
have seen the salvation of our God.
4Make a joyful noise to the LORD, all the earth;
break forth—let your cry ring out, and sing praises!
5Sing praises to the LORD with the lyre,
in melodious song with the harp.
6With trumpets and the blast of the ram’s horn
shout for joy before the LORD, the King.
7Let the sea resound, and all that fills it,
the world, and all who dwell in it.
8Let the rivers clap their hands,
let the mountains sing together for joy
9before the LORD,
for He comes to judge the earth.
He will judge the world with righteousness
and the peoples with equity.
A Palm
Psalm 92:1
A Psalm. A song for the Sabbath day. It is good to praise the LORD, and to sing praises to Your name, O Most High,
Psalm 3:1
A Psalm of David, when he fled from his son Absalom. O LORD, how my foes have increased! How many rise up against me!
Psalm 4:1
For the choirmaster. With stringed instruments. A Psalm of David. Answer me when I call, O God of my righteousness! You have relieved my distress; show me grace and hear my prayer.
Sing to the LORD a new song,
Psalm 96:1
Sing to the LORD a new song; sing to the LORD, all the earth.
Isaiah 42:10
Sing to the LORD a new song—His praise from the ends of the earth—you who go down to the sea, and all that is in it, you islands, and all who dwell in them.
Psalm 33:3
Sing to Him a new song; play skillfully with a shout of joy.
for He has done wonders;
Psalm 72:18
Blessed be the LORD God, the God of Israel, who alone does marvelous deeds.
Psalm 136:4
He alone does great wonders. His loving devotion endures forever.
Psalm 77:14
You are the God who works wonders; You display Your strength among the peoples.
His right hand and holy arm
Isaiah 52:10
The LORD has bared His holy arm in the sight of all the nations; all the ends of the earth will see the salvation of our God.
Psalm 89:13
Mighty is Your arm; strong is Your hand. Your right hand is exalted.
Exodus 15:6
Your right hand, O LORD, is majestic in power; Your right hand, O LORD, has shattered the enemy.
have gained Him the victory.
1 Chronicles 29:11
Yours, O LORD, is the greatness and the power and the glory and the splendor and the majesty, for everything in heaven and on earth belongs to You. Yours, O LORD, is the kingdom, and You are exalted as head over all.
1 Samuel 17:47
And all those assembled here will know that it is not by sword or spear that the LORD saves; for the battle is the LORD’s, and He will give all of you into our hands.”
2 Chronicles 20:15
And he said, “Listen, all you people of Judah and Jerusalem! Listen, King Jehoshaphat! This is what the LORD says: ‘Do not be afraid or discouraged because of this vast army, for the battle does not belong to you, but to God.
Exodus 15:1
Then Moses and the Israelites sang this song to the LORD: “I will sing to the LORD, for He is highly exalted. The horse and rider He has thrown into the sea.
Psalm 33:3
Sing unto him a new song; play skilfully with a loud noise.
Psalm 96:1
O sing unto the LORD a new song: sing unto the LORD, all the earth.
Psalm 149:1
Praise ye the LORD. Sing unto the LORD a new song, and his praise in the congregation of saints.
for he
Psalm 7:14
Behold, he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood.
Psalm 86:10
For thou art great, and doest wondrous things: thou art God alone.
Psalm 105:5
Remember his marvellous works that he hath done; his wonders, and the judgments of his mouth;
his right
Psalm 2:5,6
Then shall he speak unto them in his wrath, and vex them in his sore displeasure…
Psalm 45:3-5
Gird thy sword upon thy thigh, O mostmighty, with thy glory and thy majesty…
Psalm 110:2-6
The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies…
“For the
LORD Most HIGH
Is to be feared,
A great KING over All
The Earth….
Sing praises to God, sing praises; sing praises to our King, sing praises. For God is the King of all the earth; sing praises with a skillful psalm. God reigns over the nations, God sits on His holy throne”
(Psa 47:2, 6-8).
In literature, context is always king. Once we recognize that Psalms 42-49, the psalms of the sons of Korah, form a thoughtfully arranged unit at the beginning of Book II of the Psalter, we see that God is always King. The sons of Korah declare God to be “my King” in Psalm 44:4 [5]. After the enemy nations are subdued in Psalms 45-46, the greatness of God is celebrated by Israel and the nations in Psalms 47-48
(Psa 47:2, 6-8).
Consistent with this context, God (Elohim) is also King in Psalm 45. “Your throne, O God, is forever and ever; a scepter of uprightness is the scepter of Your kingdom” (Psa 45:6). For this reason, his name is praised forever and ever
(Psa 45:17; see 47:1, 6-9; 48:1, 10, 14).
Two theological truths become clear when we read Psalms 42-49 contextually. First, Rashi’s identification of the “throne” as God in Psalm 45:6, offered in his polemical interpretation against the New Testament, does not fit the context. Second, identifying the “king” as God in that same verse is fully consistent with the context. At this point, the truth of Psalm 45 comes into full view: it is an explicit affirmation of the divine nature of Israel’s Messiah, who is also praised as the fairest of men
(see Psa 45:2).
Because context is king,
God is King.
And since the Messiah is the King
in Psalm 45,
he is rightly understood to BE
GOD
When we grasp this Christological
TRUTH,
like King David,
we too will call Yeshua
“Lord!” “The LORD says to my Lord:
‘Sit at My right hand until I make Your enemies a footstool for Your feet’”
(Psa 110:1).
Only Jesus Christ
is
God Incarnate
Jesus proclaimed Himself
to be the
“Alpha and Omega”
in Revelation 1:8; 21:6; and 22:13. Alpha and omega are the first and last letters of the Greek alphabet. Among the Jewish rabbis, it was common to use the first and the last letters of the Hebrew alphabet to denote the whole of anything, from beginning to end. Jesus as the beginning and end of all things is a reference to no one but the true God. This statement of eternality could apply only to God. It is seen especially in Revelation 22:13, where Jesus proclaims that He is “the Alpha and the Omega, the First and the Last, the Beginning and the End.”
One of the meanings of Jesus being the “Alpha and Omega” is that He was at the beginning of all things and will be at the close. It is equivalent to saying He always existed and always will exist. It was Christ, as second Person of the Trinity, who brought about the creation: “Through him all things were made; without him nothing was made that has been made” (John 1:3), and His Second Coming will be the beginning of the end of creation as we know it (2 Peter 3:10). As God incarnate, He has no beginning, nor will He have any end with respect to time, being from everlasting to everlasting.
A second meaning of Jesus as the “Alpha and Omega” is that the phrase identifies Him as the God of the Old Testament. Isaiah ascribes this aspect of Jesus’ nature as part of the triune God in several places. “I, the Lord, am the first, and with the last I am He” (41:4). “I am the first, and I am the last; and beside me there is no God” (Isaiah 44:6). “I am he; I am the first, I also am the last” (Isaiah 48:12). These are clear indications of the eternal nature of the Godhead.
Christ, as the Alpha and Omega, is the first and last in so many ways. He is the “author and finisher” of our faith (Hebrews 12:2), signifying that He begins it and carries it through to completion. He is the totality, the sum and substance of the Scriptures, both of the Law and of the Gospel (John 1:1, 14). He is the fulfilling end of the Law (Matthew 5:17), and He is the beginning subject matter of the gospel of grace through faith, not of works (Ephesians 2:8-9). He is found in the first verse of Genesis and in the last verse of Revelation. He is the first and last, the all in all of salvation, from the justification before God to the final sanctification of His people.
Jesus is the
Alpha and Omega,
the
first and last,
The beginning and
the end
Only God
incarnate could
make
such a statement
Only Jesus Christ
is
God Incarnate
Sing Fresh
SONG OF SONGS
In the biblical narrative,
the term "rib" is most notably associated with
the creation of the first woman,
Eve, as described in the Book of Genesis.
The Hebrew word often translated as "rib" is "צֵלָע"
(tsela),
which can also mean "side" or "flank."
This term appears in the context of God's creation of Eve from Adam's body,
highlighting the intimate and purposeful design of humanity.
Breath
is often synonymous with life itself, representing the divine spark that animates human beings and other living creatures. The concept of breath is deeply intertwined with the idea of the soul and spirit, reflecting the intimate connection between God and His creation.
Creation of Eve
The account of Eve's creation is found in Genesis 2:21-22 : "So the LORD God caused the man to fall into a deep sleep, and while he slept, He took one of the man’s ribs and closed up the area with flesh. And from the rib that the LORD God had taken from the man, He made a woman and brought her to him." This passage underscores the unique relationship between man and woman, emphasizing their unity and equality in the eyes of God. The use of Adam's rib signifies that woman was not created from the dust of the ground, as Adam was, but from a living part of him, symbolizing companionship and partnership.
Symbolism and Interpretation
The creation of Eve from Adam's rib has been interpreted in various ways throughout Christian history. Traditionally, it is seen as a symbol of the equality and complementarity between men and women. The rib, being a part of the side, suggests that woman is neither above nor below man but stands alongside him. This interpretation aligns with the biblical view of marriage as a partnership, as further elaborated in Genesis 2:24 : "For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh."
Theological Implications
Theologically, the creation of Eve from Adam's rib is significant in understanding the nature of human relationships and the divine intention for marriage. It reflects the idea that men and women are created to be in harmonious relationship with one another, each bringing unique qualities and strengths to the union. This narrative also prefigures the New Testament teaching on the unity of believers in Christ, as seen in Ephesians 5:31-32 , where the Apostle Paul refers to the Genesis account to illustrate the mystery of Christ and the Church.
Cultural and Historical Context
In the ancient Near Eastern context, the Genesis account of Eve's creation stands out for its portrayal of woman as an integral and equal partner to man. This contrasts with other ancient creation myths, where women are often depicted as secondary or inferior. The biblical narrative affirms the inherent dignity and worth of both men and women as bearers of the image of God
(Genesis 1:27).
The biblical use of "rib" in the creation of Eve carries profound theological and relational significance.
It serves as a foundational text for understanding
the biblical view of
gender, marriage, and human relationships,
emphasizing
unity, equality, and mutual respect.
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?
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 Christ 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).
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.
The Hebrew word translated “gossip” in the Old Testament is defined as “one who reveals secrets, one who goes about as a talebearer or scandal-monger.” A gossiper is a person who has privileged information about people and proceeds to reveal that information to those who have no business knowing it. Gossip is distinguished from sharing information in two ways:
1. Intent. Gossipers often have the goal of building themselves up by making others look bad and exalting themselves as some kind of repositories of knowledge.
2. The type of information shared. Gossipers speak of the faults and failings of others, or reveal potentially embarrassing or shameful details regarding the lives of others without their knowledge or approval. Even if they mean no harm, it is still gossip.
In the book of Romans, Paul reveals the sinful nature and lawlessness of mankind, stating how God poured out His wrath on those who rejected His laws. Because they had turned away from God’s instruction and guidance, He gave them over to their sinful natures. The list of sins includes gossips and slanderers (Romans 1:29b-32). We see from this passage how serious the sin of gossip is and that it characterizes those who are under God’s wrath.
Another group who were (and still are today) known for indulging in gossip is widows.
Paul cautions widows against entertaining the habit of gossip and of being idle. These women are described as “gossips and busybodies, saying things they ought not to” (1 Timothy 5:12-13).
Because women tend to spend a lot of time in each other’s homes and work closely with other women, they hear and observe situations which can become distorted, especially when repeated over and over.
Paul states that widows get into the habit of going from home to home, looking for something to occupy their idleness. Idle hands are the devil’s workshop, and God cautions against allowing idleness to enter our lives
. “A gossip betrays a confidence; so avoid a man [or woman] who talks too much”
(Proverbs 20:19).
Women are certainly not the only ones who have been found guilty of gossip. Anyone can engage in gossip simply by repeating something heard in confidence. The book of Proverbs has a long list of verses that cover the dangers of gossip and the potential hurt that results from it. “A man who lacks judgment derides his neighbor, but a man of understanding holds his tongue. A gossip betrays a confidence, but a trustworthy man keeps a secret”
(Proverbs 11:12-13).
The Bible tells us that “a perverse man stirs up dissension, and a gossip separates close friends” (Proverbs 16:28). Many a friendship has been ruined over a misunderstanding that started with gossip. Those who engage in this behavior do nothing but stir up trouble and cause anger, bitterness, and pain among friends. Sadly, some people thrive on this and look for opportunities to destroy others. And when such people are confronted, they deny the allegations and answer with excuses and rationalizations. Rather than admit wrongdoing, they blame someone else or attempt to minimize the seriousness of the sin. “A fool’s mouth is his undoing, and his lips are a snare to his soul. The words of a gossip are like choice morsels; they go down to a man’s inmost parts” (Proverbs 18:7-8).
Those who guard their tongues keep themselves from calamity
(Proverbs 21:23).
So we must guard our tongues
and refrain
from the sinful act of
GOSSIP
If we surrender our natural
desires to the Lord,
He will help us to remain righteous.
May we all follow the
Bible’s teaching
on gossip
by keeping our mouths shut
unless it is
necessary and appropriate
to speak
As part of the Olivet Discourse, Jesus illustrates events of the end times with a series of parables.
One is the parable of the
ten virgins
(Matthew 25:1–13).
The plot of Jesus’ parable runs this way:
• ten virgin bridesmaids await the coming of the bridegroom and the start of the wedding festivities
• five of the bridesmaids foolishly fail to bring extra oil for their lamps
• five of the bridesmaids wisely bring extra oil for their lamps
• all ten of the bridesmaids fall asleep as they wait
• they are roused at midnight when a cry goes out, “Here’s the bridegroom! Come out to meet him!”
(Matthew 25:6)
• the foolish virgins ask their companions for oil, since their lamps are going out
• the wise virgins, who have no oil to spare, advise the unprepared to go buy oil somewhere
• while the five foolish virgins are away, the bridegroom comes
• the wise virgins enter the wedding banquet, and the door is shut
• the foolish virgins return but find the door shut against them
• they knock but are refused admittance
In introducing the parable of the ten virgins, Jesus said, “The kingdom of heaven will be like” this (Matthew 25:1). He states His point of the parable in Matthew 25:13: “Therefore keep watch, because you do not know the day or the hour.”
The cultural setting of the parable is a first-century Jewish wedding. D. A. Carson explains the custom: “Normally the bridegroom with some close friends left his home to go to the bride’s home, where there were various ceremonies, followed by a procession through the streets—after nightfall—to his home. The ten virgins may be bridesmaids who have been assisting the bride; and they expect to meet the groom as he comes from the bride’s house. . . . Everyone in the procession was expected to carry his or her own torch. Those without a torch would be assumed to be party crashers or even brigands. The festivities, which might last several days, would formally get under way at the groom’s house” (Expositor’s Bible Commentary, vol. 8, Zondervan Publishing House, 1984, p. 513). The “torch” or “lamp” was either a stick with a rag soaked in oil on the end of it or a lamp with a small oil reservoir and wick. Either way, maintaining the flame would require the occasional addition of oil.
Some interpret this parable as a picture of the rapture of the church. We believe a better interpretation is that the parable of the ten virgins pictures Christ’s second coming at the end of the tribulation. Our view is that all the parables in this series relate to Israel, not the church. Israel during the end times is the focus of Matthew 24, and Matthew 25 continues that theme. So, in our view, the bridegroom in the parable is Jesus Christ, and the waiting bridesmaids are Israel. Will Israel be ready to receive the Lord as her Messiah? Jesus’ answer in the parable is that some will be ready to enter the kingdom, and some will not.
The underlying message of the parable is that Christ will return at an unknown hour and that His people must be ready. This theme is emphasized in Jesus’ words that close the parable: “Therefore keep watch, because you do not know the day or the hour” (Matthew 25:13). Earlier in His discourse, Jesus made the same point:
But about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father.
(Matthew 24:36)
Keep watch, because
you do not know
on what day your
Lord
will come
. (Matthew 24:42)
The master of that
servant
will come on a day
when
he does not expect him
and
at an hour he is
not aware of.
(Matthew 24:50)
Similar calls to vigilance are found elsewhere in Scripture
(e.g., 2 Peter 3:10).
To be ready for Christ’s return, a person must have faith in Christ. Whether that person is in the church age or the time of the tribulation, faith in Christ is what saves. We must be born again. To use a metaphor from Jesus’ parable, we must have the oil. The Holy Spirit must indwell us, producing the light of life. Without the Holy Spirit, we are unprepared. It won’t matter how vigorously we knock or how loudly we proclaim, “Lord, Lord!” Only those who, through the Spirit, are prepared for the coming of the Lord will enter the kingdom of heaven.
Jesus’ words can often be challenging, and many scholars face interpretive difficulties with the part of the Olivet Discourse where Jesus says, “Two men will be in the field; one will be taken and the other left. Two women will be grinding with a hand mill; one will be taken and the other left” (Matthew 24:40–41). The same teaching is found in Luke 17, with the added illustration that “two people will be in one bed; one will be taken and the other left” (verse 34).
Jesus made the statement that “one will be taken and the other left” in His response to the disciples’ questions over the signs of His coming and the end of the age (Matthew 24:3). Prior to this statement, Jesus told His disciples that “about that day or hour no one knows” (verse 36). Then He pointed to a historical parallel: “As it was in the days of Noah, so it will be at the coming of the Son of Man. For in the days before the flood, people were eating and drinking, marrying and giving in marriage, up to the day Noah entered the ark; and they knew nothing about what would happen until the flood came and took them all away. That is how it will be at the coming of the Son of Man” (verses 37–39). So, the context is one of judgment. The time is Jesus’ second coming.
Some have tried to press this passage into teaching the rapture of the church. While it’s true that the rapture will also result in some who are “taken away” and others left behind, it is better to understand Matthew 24 as speaking about the second coming, not the rapture. Jesus’ reference of Noah’s flood suggests that those who are taken away are taken in judgment. The taken will be destroyed, just as the ungodly of Noah’s day were swept away by the flood. Furthermore, they won’t even know what hit them. They will be continuing with life as normal when judgment suddenly befalls them. Jesus’ second coming and the accompanying judgment will be sudden and surprising for the unprepared.
So, our view is that those who are “taken” in Matthew 24:40 are destined for judgment, while those who remain are righteous individuals who will survive and enter the messianic kingdom. This happens at the end of the tribulation, when Jesus arrives with the armies of heaven (see Revelation 19:11–16). Regardless of one’s stance on who will be taken and who will be left, one thing is certain: the return of Jesus will be momentous, resulting in a clear separation between the righteous and the wicked. This world is temporary, and all people will face the Righteous Judge some day, and all need to be ready for that judgment.
In John 13
Jesus begins teaching
His faithful disciples
in what has come to be known
as His
“Upper Room Discourse.”
In that great discourse, Jesus tells the disciples that the Holy Spirit would guide them into all the truth (John 16:13). Many wonder whether this is something that applies to us as well or simply to the disciples. In the context, Jesus helps us understand His promise that the Holy Spirit, the Spirit of truth, will “guide you into all truth” (John 16:13, NKJV).
First, it is worth noting that some English translations have “all truth,” while the Greek New Testament actually includes the definite article, so a more precise way to translate what Jesus said is that the Holy Spirit would guide them into “all the truth.” There is a specific truth to which He is referring, and the Holy Spirit would guide them into that. Specifically, the Spirit would reveal what the Son and the Father would have Him disclose (John 16:13–15)—things about Jesus (John 16:14).
Jesus had already told the disciples that He would send the Holy Spirit—the Helper—who would teach them and bring to their remembrance all that Jesus had said to them (John 14:26). Jesus’ later reference (in John 16:13) to the coming of the Holy Spirit and His work of guiding them into all the truth was fulfilled literally. Peter later said that God moved the writers of Scripture, and they spoke from God (2 Peter 1:21). When Matthew wrote his Gospel, for example, Matthew didn’t need to borrow from anyone; he was in the room when Jesus said that the Holy Spirit would guide them into all truth. It seems that Mark, who served alongside Peter for some time, wrote down Peter’s account, as church historian Eusebius suggests (Church History, vol 2, chapter XV, 1–2). Luke researched reliable sources (presumably including the twelve disciples) as he wrote his account of Jesus’ ministry (Luke 1:1–4). John, another eyewitness, wrote his own Gospel, stating that what he had written provided sufficient information for people to believe in Jesus and have life in His name (John 20:30–31).
Before the disciples began their ministry, they were to wait in Jerusalem for the promised Holy Spirit (Acts 1:4). After the Holy Spirit came, the disciples were equipped for their work, and they started to powerfully proclaim the gospel of Jesus Christ (note Peter’s boldness in Acts 2—4). The Holy Spirit had indeed guided them into the truth and brought to their remembrance what Jesus had said to them (John 14:26).
The work of the Holy Spirit in the lives of the apostles was to empower them, gift them, remind them of Jesus’ words, and clarify for them the events of His life and death. Throughout their ministries, the apostles evinced a heavenly wisdom in linking Jesus’ accomplishments to Old Testament prophecies and explaining the profound ways that Jesus changes us. In the lives of all Christian believers today, the Holy Spirit continues to empower, gift, and provide insight that can’t be expected from those without His influence (1 Corinthians 2:10, 14).
We benefit greatly from the
Holy Spirit
guiding the apostles into all the truth
And we are thankful for the
Holy Spirit’s ongoing work of illumination
(see 1 Corinthians 2:10–16).
As we open the inspired Scriptures and read with humble, receptive hearts, the Spirit Himself will be our instructor: “But the anointing that you received from him abides in you, and you have no need that anyone should teach you. But as his anointing teaches you about everything, and is true, and is no lie” (1 John 2:27, ESV).
Psalm 119 is a long acrostic poem dedicated singularly to honoring and proclaiming the value of God’s Word. In verse 105, the psalmist declares to the Lord, “Your word is a lamp to my feet and a light to my path” (ESV). Just as a lamp brightens a path for our feet to walk, God’s Word provides the illumination and guidance we need to walk in this world.
The word translated “lamp” in this passage is ner in the original Hebrew. It refers to a small clay lantern with a solitary wick. The psalmist describes the Word of God as a lamp carried on his journey to distinguish the way and keep him from stumbling off course and going astray. The light of God’s Word allows us to see the right direction. It is God’s guidance for our travels through life on earth.
Proverbs 6:23 offers a companion thought: “For this command is a lamp, this teaching is a light, and correction and instruction are the way to life.” The guidance referred to by the biblical writers is not the advice of career counselors or pop magazines but rock-solid truth for navigating difficult moral choices in a dark and fallen world.
Ideas like moral relativism, situational ethics, and subjectivism make staying on the right path all the more challenging and perplexing. Worldly voices claim, “There are many paths to God,” “There’s no such thing as absolute truth,” and “Just do what feels right to you.” If we aren’t careful about the choices we make, if we listen to these voices rather than rely on God’s illuminating truth to guide us on the right roads, we will quickly encounter grief and ruin.
Only God’s Word provides the direction we need. Second Peter 1:19 describes it as a reliable lamp shining in a dark place: “We also have the prophetic message as something completely reliable, and you will do well to pay attention to it, as to a light shining in a dark place, until the day dawns and the morning star rises in your hearts.”
The apostle Paul told his young protégé, Timothy, “All Scripture is inspired by God and is useful to teach us what is true and to make us realize what is wrong in our lives. It corrects us when we are wrong and teaches us to do what is right. God uses it to prepare and equip his people to do every good work” (2 Timothy 3:16–17, NLT). If we study God’s Word frequently and diligently, if we give it our full attention, it will provide us with the direction, correction, and wisdom we need to succeed in life and do the Lord’s work.
Obeying God’s Word brings blessings and rewards: “Oh, the joys of those who do not follow the advice of the wicked, or stand around with sinners, or join in with mockers. But they delight in the law of the LORD, meditating on it day and night. They are like trees planted along the riverbank, bearing fruit each season. Their leaves never wither, and they prosper in all they do” (Psalm 1:1–3, NLT; see also Exodus 15:26; Psalm 128:1; James 1:22–25). On his deathbed, King David told his son Solomon, “Keep the charge of the LORD your God, walking in his ways and keeping his statutes, his commandments, his rules, and his testimonies, as it is written in the Law of Moses, that you may prosper in all that you do and wherever you turn” (1 Kings 2:3, ESV).
God’s Word
has
extraordinary power
says Hebrews 4:12: “For the word of God is alive and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.” The Word of God is alive because He is a living God (Hebrews 3:12; 2 Corinthians 6:16). His words are full of energy, life, power, and productivity—they cause things to happen (Psalm 33:9). If we allow it to, if we don’t ignore it, God’s Word will take an active presence in our lives. We can trust the Word of God to accomplish whatever purpose God intends for it and to prosper wherever He sends it (Isaiah 55:11). For this reason, we ought to study it (2 Timothy 2:15), meditate on it (Psalm 119:97), hold firmly to it (Philippians 2:16), and hide it in our hearts (Psalm 119:11).
Christians can say to
God,
“Your Word
is a
lamp to my feet and a light
to my path”
because the Word of God
is
the living energy
that
actively provides illumination,
insight,
direction, and guidance
for
our pilgrimage
through a dark and sinful
world
In 1 John 1:1, John begins his letter by proclaiming the Word of life: “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched—this we proclaim concerning the Word of life.” The “Word of life” refers to Jesus, and can also refer to the gospel, the message of salvation and reconciliation made possible by the Son of God (Philippians 2:16).
The Greek term for “word” is logos, recognized by Greeks as the medium through which God created the world and communicated with His creation. The Jews understood “the word” in the Old Testament as the means through which God created the cosmos (Psalm 33:6). Given these understandings, John aptly introduces Jesus as the Logos in both his Gospel and his first letter, emphasizing Jesus as the One through whom the world was made and life blossomed (John 1:3–4).
Eternal life also comes through Jesus, confirming His role as the Word of life. As John 3:16 indicates, “For this is how God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life” (NLT). Jesus, in John 14:6, identifies Himself as “the way, the truth and the life.”
Thus, only the Word of Life imparts true life; seeking eternal life apart from Him proves futile. Jesus is not just the Giver of life; He is life. Believing in the person and redemptive work of the Word of life grants eternal life.
Today, Christians are often considered intolerant for proclaiming Jesus as the only way to God. In light of many options, why should we hold on to the exclusivity of Christ? Even professed Christians struggle with this. However, it is not intolerant for God to possess the key to His presence. He controls access to His home in heaven, just as we possess access to ours on earth.
The crucial question is whether Jesus is who Scripture presents Him to be. If yes, denying His exclusivity would be unloving, especially when we profess Him as Savior. The only loving response to those who are spiritually hungry is to point them to where the Bread is.
Following Jesus’ miracle of the feeding of five thousand, the Lord gave a discourse on His being the Bread of lifethat came down from heaven (John 6:35). Many turned away from Jesus at that time (verse 66). “Then Jesus turned to the Twelve and asked, ‘Are you also going to leave?’ Simon Peter replied, ‘Lord, to whom would we go? You have the words that give eternal life’” (verses 67–68, NLT). The Bread of life is the Word of life, and the disciples recognized this truth.
Jesus is the Word of life, the Logos that gave life at creation and gives life in the new creation.
Jesus, in response to the Pharisees’ question
“Who do you think you are?” said, “‘Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad.’ ‘You are not yet fifty years old,’ the Jews said to him, ‘and you have seen Abraham!’ ‘I tell you the truth,’ Jesus answered, ‘
before Abraham was born,
I AM!’
At this, they picked up stones to stone him,
but Jesus hid himself,
slipping away from the temple grounds”
(John 8:56–59).
The violent response of the Jews to Jesus’ “I AM” statement indicates they clearly understood what He was declaring—that He was the eternal God incarnate. Jesus was equating Himself with the "I AM" title God gave Himself in Exodus 3:14.
If Jesus had merely wanted to say He existed before Abraham’s time, He would have said, “Before Abraham, I was.” The Greek words translated “was,” in the case of Abraham, and “am,” in the case of Jesus, are quite different. The words chosen by the Spirit make it clear that Abraham was “brought into being,” but Jesus existed eternally (see John 1:1). There is no doubt that the Jews understood what He was saying because they took up stones to kill Him for making Himself equal with God (John 5:18). Such a statement, if not true, was blasphemy and the punishment prescribed by the Mosaic Law was death (Leviticus 24:11–14). But Jesus committed no blasphemy; He was and is God, the second Person of the Godhead, equal to the Father in every way.
Jesus used the same phrase “I AM” in seven declarations about Himself. In all seven, He combines I AM with tremendous metaphors which express His saving relationship toward the world. All appear in the book of John.
I AM the Bread of Life (John 6:35, 41, 48, 51);
I AM the Light of the World (John 8:12);
I AM the Door of the Sheep (John 10:7, 9)
; I AM the Good Shepherd (John 10:11,14);
I AM the Resurrection and the Life(John 11:25)
; I AM the Way, the Truth and the Life (John 14:6);
and
I AM the True Vine (John 15:1, 5).
There was a rhinoceros sighting
in Balboa Village this week, but fortunately it
was for a good cause.
South African safari guide, conservationist and cyclist Matt Meyer
decided to raise awareness
and funding for rhinoceros conservation in Africa
by pedaling nearly 2,000 miles south
from the Seattle area to San Diego, towing a
life-size fiberglass rhino.
Meyer and his rhino left Seattle
on April 20.
They arrived in Newport Beach on Tuesday,
and plan to
make it to San Diego by Friday.
The goal of Rhino Ride is to raise $250,000, which
will go directly to help
protect the rhinos in Namibia, South Africa, and Kenya.
Every eight hours a rhino is slaughtered for its horn, which in many cultures
is falsely believed to hold
medicinal and/or aphrodisiacal qualities,
or is merely coveted as
material for trinkets, dagger handles and souvenirs.
At that rate of slaughter, rhinos
could become extinct in the wild within a decade.
Rhino Ride is being co-sponsored by Wilderness Safaris, an eco-tourism operator
offering adventure-driven
and family-friendly wildlife experiences in remote and pristine areas
across eight African nations, as well as by San Diego-based African travel outfitter
Piper & Heath Travel.
For more information, visit rhinoride.org.
Scholars
Discover Lost Plague Of Cyclists
Blocking
Pharaoh’s Morning Commute
SCRIPTURE ·
Jun 16, 2026 · BabylonBee.com
RAMSES --
Archaeologists excavating at ancient
Egyptian historical sites
discovered evidence of another
biblical plague,
this one believed to have consisted of
a horde
of cyclists blocking Pharaoh's
morning commute.
Though the plagues of frogs, flies, locusts, gnats, and boils had long been known about, the discovery of the plague of bicyclists added new depth to the misery Pharaoh suffered during the time of the Exodus account.
"We discovered ancient wheels we believe belonged to a literal plague of cyclists sent by God to block Pharaoh's path on his way to work every morning," archeologist Spencer Paul said. "This was a particularly painful plague, as dozens of these men rode through the Pharaoh's route every single morning, leading to intense frustration from the ruler."
Scholars believe
the cyclists were sent to vex
the king
as part of God's plan
to convince the ruler to let the Israelites
go free
under the leadership of Moses.
"The locusts were bad, but
this was
really another level,
Pharaoh said in a newly translated text. "But now there's these guys, with their little lightweight bikes and their little outfits blocking the road so my chariot can't get through. It's more than I can bear."
The hordes of cyclists could be seen yelling at passersby for coming too close to their bikes and cutting through commuters with a sense of entitlement not seen before in all of Egypt.
At publishing time, scholars revealed Pharaoh had informed Moses he would rather be covered from head to toe in painful sores than go one more day dealing with the cyclists.
After a slight mixup, Steve,
Timpani, and Britunni end up at the Alamo instead of the Alamo Car Rental.
Protestors block their way out and Timpani is going into labor!
Northview pastor accused
of
propositioning woman for sex
during
marriage counseling
When Northview Church elders announced in a June 10 letter to congregants that they had fired senior pastor C.J. Johnson, they stated that a law firm had investigated a “significant allegation” within the last year.
The letter didn’t detail the allegation, and the church declined to provide additional information to Current.
But according to the Roys Report, a website that reports on the Christian church and community, the law firm investigated allegations by a woman in Scottsdale, Ariz., who said Johnson propositioned her to have sex during marriage counseling sessions.
The Roys Report story, posted June 11, claims that Kerri Mosher, 55, told Northview elders earlier this year that Johnson traveled to her home to provide marriage counseling and made several sexually suggestive comments as she showed him around.
Mosher reported that Johnson said, “You could have some fun in this shower,” after he saw the master bathroom, and he told her to explore her sexual side, the story states. She felt he repeatedly insinuated that they should have sex.
When the law firm investigated Mosher’s claims, it found that her family members confirmed her account and that her husband reported she “shook and started to cry,” when telling him what happened, the story states.
Johnson, however, refuted most of the allegations to the law firm and said he mentioned sex and cheating as a test, which he described as a marriage counseling technique, according to the Roys Report.
“The attorney said in his final report in September 2025 that Johnson’s account of events was ‘self serving’ and lacked any corroborating evidence,” the story states. “He also advised the elders to remember that where there’s smoke, there is usually fire.”
Northview’s letter states that the investigation’s findings were “inconclusive.”
Current reached out to Northview for comment on the allegations in the Roys Report story but did not immediately receive a response.
Current also attempted to contact Mosher.,
A Visual Merchandiser at
EVEREVE from Cave Creek,
Arizona, who also originated in
Caramel, Indiana
The Roys Report story also states that multiple campus pastors have quit during Johnson’s tenure and that elders Greg James, Travis Theobold, Steve Hilger and Scott Meyer “were pushed out for insufficient support of the senior pastor.”
We're so excited to share
the new look of
Northview Kids! 🎉
While our look may be new,
our
mission remains the same:
Making Jesus Known
in the
Lives of kids
and the
Lives of Families
We can't wait for you to experience this
fresh new chapter with us,
and we hope
you're as excited as we are!
Take a look and let us know, what do
you love most
about the new look?
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.
Alive with Christ
(Colossians 2:6–23)
And you were dead in your trespasses and sins, in which you used to walk when you conformed to the ways of this world and of the ruler of the power of the air, the spirit who is now at work in the sons of disobedience.
All of us also lived among them at one time, fulfilling the cravings of our flesh and indulging its desires and thoughts. Like the rest, we were by nature children of wrath.
But because of His great love for us, God, who is rich in mercy,
made us alive with Christ even when we were dead in our trespasses. It is by grace you have been saved!
And God raised us up with Christ and seated us with Him in the heavenly realms in Christ Jesus, in order that in the coming ages He might display the surpassing riches of His grace, demonstrated by
His kindness to us in Christ Jesus.
For it is by grace you have been saved through faith, and this not from yourselves; it is the gift of God,
not by works, so that no one can boast.
For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance as our way of life.
One IN Christ
In and Out
(Philippians 2:1–4)
Therefore remember that formerly you
who are Gentiles in the flesh
and called uncircumcised by the
so-called circumcision
(that done in the body by human hands)—
Remember
that at that time you were separate
from Christ, alienated
from the
commonwealth of Israel, and strangers to
the covenants of the promise,
without
hope and without God in the world.
But now in Christ Jesus
you
who once were far away
have been brought
near
through the blood of Christ.
For He Himself
is our peace, who has made
the two one and has
torn
down the dividing wall of hostility
By abolishing in His flesh
the law of
commandments and decrees.
He did this
to
create in Himself
one new man
out of the two,
thus making peace
and
reconciling both of them to God in one body
through the cross,
by which He put to death their hostility.
He came and preached peace to you who were far away and peace to those who were near.
For through Him we both have access to the Father by one Spirit.
Christ Our Cornerstone
(Isaiah 28:14–22; 1 Corinthians 3:10–15; 1 Peter 2:1–8)
Therefore
you are no longer strangers and foreigners,
but fellow citizens with
the saints and members of God’s household,
Built
on the foundation of the apostles and prophets, with
Christ Jesus Himself as the cornerstone.
In
Him the whole building is fitted together and grows
into a holy temple in the Lord.
And in Him you too are being built together into a dwelling place for God in His Spirit.
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.
When seeking what we can learn from the thief on the cross, it should be remembered that at the time of Jesus’ crucifixion, two thieves were crucified beside Him (Luke 23:33–43), and both began their time on the cross by mocking and blaspheming Him (Matthew 27:44; Mark 15:32), as did many of the spectators. One of the thieves responded in faith to the message of salvation and was taken to paradise that very day. He is the one usually referred to as the thief on the cross. The man on the cross on the other side of Jesus never repented, as far as we know. So, at Calvary we have a picture of the two possible responses people can have to the Savior.
It is remarkable that, while in the excruciating and mind-numbing torment of the cross, the Son of Man had the heart, mind, and will to pray for others. Yet it is a miracle that one thief, while in agony himself, heard the Spirit of God call him to repentance and acceptance of the forgiveness God was just about to provide through the death of Christ. While the disciples were abandoning the Lord, this man answered the call, and his sins were forgiven, including his blasphemy against the Son of God (Luke 5:31-32, 12:8–10).
That the other thief rejected Jesus is remarkable in its own right. While being tortured on the cross he literally joined his torturers in insulting the Savior of the world, and he most likely did so because he wanted his torturers to think he was just like them, joined to the world and with no love for God (Matthew 27:44). Not only was this man next to the Savior, he heard Him pray, he witnessed the salvation of the other thief, he saw the world go dark, and he heard the testimony of the Son. But his pride kept him from submitting to the only One who could save him, and when he one day bows to the Name he mocked, he will be doing so reluctantly and while in torment (Philippians 2:10).
What we learn from the saved thief on the cross is that we are all sinners in need of a Savior, and no matter the number of our sins and no matter if we, or the world, think our sins are minor or extreme, it is never too late to repent and accept the free gift of salvation (Ephesians 2:8–9; Revelation 22:17). Moreover, as long as someone still has a mind and the will to choose life over death (Hebrews 9:27), it is not too late to proclaim the gospel, which hopefully will open a heart to a miracle by the Holy Spirit.
2 Peter 3
By recalling what was foretold
by
The Holy Prophets
and commanded by
our
Lord and Savior through your apostles
1 Corinthians 12:28
And in the church God has appointed
first of all
apostles, second prophets,
third teachers,
then workers of miracles, and those
with gifts of healing,
helping, administration, and various tongues
Revelation 21:14
The
Wall of the City had
Twelve Foundations Bearing
the
Names of
the
Twelve
Apostles of the Lamb
(Ruth 1:1–5)
Honor the widows who are Truly widows
But if a Widow
Has children or grandchildren,
They must first learn
to show
Godliness to their own
Family
and Repay their parents,
for
This is pleasing in the
Sight of God
The widow who is truly in need and left all alone
puts her hope in God
and
continues night and day in her
petitions and prayers.
But she who
lives for pleasure is dead even
while she is still alive.
Give these Instructions
To the Believers,
So that they will be
Above Reproach
If anyone does not provide
for his own,
and especially his own household,
he has
denied the faith and is worse
than an unbeliever.
A widow should be enrolled
if she is at least
sixty
years old, faithful to her husband,
and well known for good deeds
such as
bringing up children, entertaining strangers,
washing the feet
of the saints, imparting relief to the afflicted,
and
Devoting herself to every good work.
But refuse to enroll younger widows
For when their passions draw them away
from Christ,
they will want to marry, and thus will
incur judgment
because they are setting aside their
first faith
At the same time
they will also learn to be idle, going from
house to house
and being not only idle, but also
gossips and busybodies,
discussing things they should not mention.
So I Advise
The younger widows to marry, have children,
and
Manage their Households,
Denying
The Adversary Occasion for Slander
For some have
Already Turned aside to Follow Satan
If any believing woman has dependent widows, she must assist them and
not allow the church to be burdened,
so that it can help the widows who are truly in need.
Honoring Elders
Elders
who lead effectively are
worthy of double honor,
especially
those who work hard at
preaching and teaching
For the Scripture says,
“Do not muzzle an ox while it is treading
out the grain,”and,
“The worker is worthy
of his wages
Do not entertain
an accusation against an elder,
except on the
testimony of two or three witnesses.
But those
who persist in sin should be rebuked
in front of everyone,
so that the others will stand in fear of sin
A Charge to Timothy
I solemnly charge you before
God and Christ Jesus
And the Elect Angels
To Maintain these Principles
Without Bias,
and to do
Nothing out of Partiality
Do not be too quick in the laying on of hands and thereby share in the sins of others. Keep yourself pure.
Stop drinking only water and use a little wine instead, because of your stomach and your frequent ailments.
The Sins of some Men are Obvious,
Going
Ahead of them to Judgment;
but the sins
of others do Not Surface
Until Later
In the same way,
Good deeds are obvious,
and
Even the ones that are
Inconspicuous
Cannot Remain Hidden
Paul charges Titus,
“You must teach what is in accord with sound doctrine”
(Titus 2:1).
Such a mandate makes it obvious that sound doctrine is important.
But why is it important?
Does it
REALLY make a difference
WHAT
We Believe?!?
Sound doctrine is important because our faith is based
on a specific message.
The overall teaching of the church contains many elements,
but the primary message is explicitly defined:
“Christ died for our sins according to the Scriptures [and] . . .
he was raised
on the third day according to the Scriptures”
(1 Corinthians 15:3-4).
This is the unambiguous good news, and it is “of first importance.” Change that message, and the basis of faith shifts from Christ to something else. Our eternal destiny depends upon hearing “the word of truth, the gospel of your salvation” (Ephesians 1:13; see also 2 Thessalonians 2:13-14).
Sound doctrine is important because the gospel is a sacred trust, and we dare not tamper with God’s communication to the world. Our duty is to deliver the message, not to change it. Jude conveys an urgency in guarding the trust: “I felt I had to write and urge you to contend for the faith that was once for all entrusted to the saints” (Jude 1:3; see also Philippians 1:27). To “contend” carries the idea of strenuously fighting for something, to give it everything you’ve got. The Bible includes a warning neither to add to nor subtract from God’s Word (Revelation 22:18-19). Rather than alter the apostles’ doctrine, we receive what has been passed down to us and keep it “as the pattern of sound teaching, with faith and love in Christ Jesus” (2 Timothy 1:13).
In 1 Timothy 5:17–25, the apostle Paul gave special guidance regarding church leadership. He recognized that these individuals were not perfect. But Paul was eager for the church to appreciate and acknowledge the value of pastors, teachers, elders, and other leaders who work hard and serve in a worthy manner: “The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching” (1 Timothy 5:17).
Paul considered ministry leadership an honorable position to hold. Earlier, he told Timothy, “This is a trustworthy saying: ‘If someone aspires to be a church leader, he desires an honorable position’” (1 Timothy 3:1, NLT). The leader who performs the duties of his position responsibly and diligently, according to Scripture, is worthy of double honor.
“Double honor” refers not only to an abundance of respect and obedience from members of the church but also reasonable pay. The Greek word translated “double” in 1 Timothy 5:17 means “two-fold.” And the term for “honor” in the original language includes the notion of a price or compensation. In English, we also connect the word honor with the idea of recompence through the noun honorarium, “a payment for unbilled professional services.” Paul felt that dutiful and diligent shepherds of God’s flock, the church, ought to be honored in two ways: in proper esteem and fair compensation.
Paul’s meaning becomes apparent in his following statement: “For the Scripture says, ‘You must not muzzle an ox to keep it from eating as it treads out the grain.’ And in another place, ‘Those who work deserve their pay!’” (1 Timothy 5:18, NLT). The apostle argued that, if God in His law had made provision for the hard-working ox (Deuteronomy 25:4), then members of Christ’s body ought to show proper concern for their spiritual leaders. Paul’s second statement, “The laborer deserves his wages” (ESV), closely resembles these words of Jesus: “For the worker deserves his wages” (Luke 10:7).
Elsewhere, Paul said, “Those who are taught the word of God should provide for their teachers, sharing all good things with them” (Galatians 6:6, NLT). The church has an obligation to protect dedicated leaders from being overworked and underpaid. Failure to adequately support them indicates a lack of honor.
Paul’s use of “double honor” is probably associated with the “double portion” reserved for the oldest son in a family (Deuteronomy 21:17). The dual benefit of being the firstborn was both respect and financial reward.
Paul worked as a tentmaker to support himself in ministry (Acts 18:3; 1 Corinthians 9:3–18; 1 Thessalonians 2:9; 2 Thessalonians 3:8) but considered his position the exception, not the rule. Scripture teaches that it is both suitable and essential for Christian ministers to receive financial support from the congregations they serve, just as a laborer rightly deserves a paycheck from his employer.
Paul singled out preachers and teachers, indicating that their work is of utmost importance in the church. Those who fulfill these services in a commendable manner are especially deserving of double honor.
Many of Solomon’s proverbs emphasize the importance of maintaining honesty and integrity in all aspects of life. Using “dishonest scales” as a metaphor for fraudulent business practices, Solomon places one’s commercial and professional ethics squarely in the realm of spirituality: “The Lord detests the use of dishonest scales, but he delights in accurate weights” (Proverbs 11:1, NLT).
In ancient trade and commerce, scales were commonly used to weigh, measure, and assign value to currency, goods, produce, grain, and other commodities. Scales were utilized in most daily marketplace transactions. These scales or balances were constructed of a horizontal bar with a suspended plate at either end. One side held the object to be weighed, and the other bore a counterweight. Unscrupulous merchants used “dishonest scales” (NIV, NLT) or “a false balance” (ESV, KJV, NASB95).
Unprincipled merchants cheated customers by using faulty, unbalanced scales and manipulating weights during transactions. To boost profits, some might use two sets of stone weights when valuing merchandise—utilizing lighter weights when selling goods (offering less product for the stated price) and heavier weights when buying (acquiring more goods for the same price).
The practice of using dishonest scales was strictly prohibited by biblical law: “Do not have two differing weights in your bag—one heavy, one light. Do not have two differing measures in your house—one large, one small. You must have accurate and honest weights and measures, so that you may live long in the land the Lord your God is giving you. For the Lord your God detests anyone who does these things, anyone who deals dishonestly” (Deuteronomy 25:13–16; see also Leviticus 19:35–36).
The prophets vehemently condemned the use of dishonest scales, characterizing it as a wicked and disgusting practice to oppress the poor and vulnerable: “What shall I say about the homes of the wicked filled with treasures gained by cheating? What about the disgusting practice of measuring out grain with dishonest measures? How can I tolerate your merchants who use dishonest scales and weights? The rich among you have become wealthy through extortion and violence. Your citizens are so used to lying that their tongues can no longer tell the truth. ‘Therefore, I will wound you! I will bring you to ruin for all your sins’” (Micah 6:10–13, NLT; see also Ezekiel 45:10; Hosea 12:7; Amos 8:5).
Wisdom literature echoes the law and the prophets in condemning deceitfulness and duplicity: “False weights and unequal measures—the Lord detests double standards of every kind” (Proverbs 20:10, NLT; see also Proverbs 16:11; 20:23). As God’s people, we are accountable to Him in all our dealings with others (Matthew 7:12; Luke 6:31; 1 Thessalonians 5:15). Whenever we have the opportunity, “we should do good to everyone” (Galatians 6:10; see also Ephesians 4:28).
Instead of Selfishly
Harming and Cheating People
for
Personal Gain,
We Must be Above
Reproach,
Dealing
Fairly and Accurately
"In Business"
Jesus took these principles of honesty and integrity in business a step further,
teaching His followers not to be greedy but generous and compassionate toward everyone: “Love your enemies! Do good to them.
Lend to them without expecting to be repaid.
Then your reward from heaven will be very great,
and you will truly be acting as children of the Most High. . . .
You must be compassionate, just as your Father is compassionate. . . .
Give, and you will receive. Your gift will return to you in full—pressed down,
shaken together to make room for more, running over, and poured into your lap.
The amount you give will determine the amount you get back”
(Luke 6:35–38, NLT)
God is interested in every facet of our
CharACTer
He hates when we resort to dishonest gain but “loves a person who gives cheerfully”
(2 Corinthians 9:7, NLT).
In passages such as Proverbs 11:1, the Bible emphasizes God’s extreme displeasure with fraudulent or unfair business practices and His intense delight in fairness, accuracy, honesty, and integrity. Instead of using dishonest scales, God’s children “should be rich in good works and generous to those in need, always being ready to share with others” (1 Timothy 6:18, NLT).
Elders
In the New Testament, the term "elder" (Greek: presbyteros) is used to
denote leaders within the early
Christian church.
role of an elder is primarily one of
Spiritual Oversight and Governance
within
The local Congregation
Elders are
often associated with the
Responsibilities
of
Teaching, shepherding,
and
Maintaining Doctrinal Purity
The qualifications for elders are outlined in
several passages, most
notably in 1 Timothy 3:1-7 and Titus 1:5-9.
According to
1 Timothy 3:2-7 , an elder must be
"above reproach,
the husband of but one wife, temperate, self-controlled,
respectable,
hospitable, able to teach, not given to drunkenness,
not violent
but gentle, not quarrelsome, not a lover of money."
Additionally, he must manage his own
family well and
have a good reputation with outsiders.
The role of elders is further emphasized
in Acts 14:23 , where
Paul and Barnabas
"appointed elders for them in each church and,
with prayer and fasting,
committed them to the Lord in whom
they had believed."
This indicates the importance of elders in establishing
and
maintaining church order and doctrine.
Elders are also seen as shepherds of the flock,
as described in 1 Peter 5:1-3 :
"As a fellow elder, a witness of Christ’s sufferings, and a partaker of the glory to be revealed, I appeal to the elders among you: Be shepherds of God’s flock that is among you, watching over them—not out of compulsion, but because it is God’s will; not out of greed, but out of eagerness; not lording it over those entrusted to you, but being examples to the flock."
Jesus Says in His High Priestly Prayer,
noting that none of His disciples were lost except for the
“son of destruction”
The Apostle Paul also uses the exact phrase in 2 Thessalonians 2:3 to describe
the “man of lawlessness”
or the Antichrist, who will appear in
the end times
In biblical Hebrew, calling someone the "son of [trait]" means they thoroughly embody that characteristic.
Thus, it describes individuals who are irrevocably devoted to spiritual ruin
Deacons
The role of deacons (Greek: diakonos)
is distinct from that of elders,
focusing more on
service and administration within
the church
The term "deacon"
is derived from the Greek word for
"servant" or "minister,"
highlighting their role in practical service to the church body.
The qualifications for deacons are similarly detailed in 1 Timothy 3:8-13 . Deacons are to be "worthy of respect, sincere, not indulging in much wine, and not pursuing dishonest gain. They must hold to the mystery of the faith with a clear conscience. They must first be tested; then, if they are above reproach, let them serve as deacons." Like elders, deacons are also expected to manage their households well.
The origin of the deacon's role is often traced back to Acts 6:1-6 , where the apostles appointed seven men to oversee the distribution of food to widows, allowing the apostles to focus on prayer and the ministry of the word. This passage highlights the deacon's role in addressing practical needs within the church community.
Deacons serve under the oversight of the elders, assisting in various tasks to ensure the smooth operation of church functions. Their service is vital to the church's mission, as it allows elders to concentrate on spiritual leadership and teaching.
In summary, both elders and deacons play crucial roles in the structure and function of the church. Elders provide spiritual oversight and teaching, while deacons focus on service and administration, each contributing to the health and growth of the Christian community.
Titus 1:
For this cause left I you in Crete, that you should set in order the things that are wanting, and ordain elders in every city, as I had appointed you:
Timothy 3:1-16
This is a true saying, If a man desire the office of a bishop, he desires a good work.
.
1 Timothy 3:2
A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach;
Acts 14:23
And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.
Acts 15:2
When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem to the apostles and elders about this question.
Acts 20:28
Take heed therefore to yourselves, and to all the flock, over the which the Holy Ghost has made you overseers, to feed the church of God, which he has purchased with his own blood
Acts 20:17
And from Miletus he sent to Ephesus, and called the elders of the church.
Philippians 1:1
Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:
In the biblical context, the term "elder" holds significant importance both in the Old and New Testaments, referring to individuals who hold positions of authority, leadership, and responsibility within the community or church. The role of an elder is multifaceted, encompassing spiritual guidance, governance, and pastoral care.
In the Old Testament,
Elders were respected leaders and
decision-makers
Within the Israelite community.
They were often associated with
Wisdom and experience, playing
Crucial roles
in the administration
of Justice
and the maintenance
of social order
For instance, in Exodus 3:16, God instructs Moses to gather the elders of Israel to communicate His plans for delivering the Israelites from Egypt: "Go, assemble the elders of Israel and say to them, ‘The LORD, the God of your fathers—the God of Abraham, Isaac, and Jacob—has appeared to me and said: I have watched over you and have seen what has been done to you in Egypt.’" .
Elders also played a role in religious ceremonies and were involved in
significant communal decisions
In Deuteronomy 19:12, they are tasked with ensuring justice in cases of manslaughter:
"Then the elders of his city shall send for him, bring him back from the city, and hand him over to the avenger of blood to die." .
In the New Testament,
the role of elders becomes
more
defined within
the
Structure of the early Christian Church
Elders,
also known as presbyters, were appointed to
oversee
The spiritual well-being of the congregation,
teach sound
Doctrine, and provide pastoral care.
The Apostle Paul, in his Epistles,
outlines the
Qualifications and responsibilities of elders,
emphasizing
their role as shepherds of God's flock
In Acts 14:23, Paul and Barnabas appoint elders in the churches they established: "Paul and Barnabas appointed elders for them in each church, and with prayer and fasting, they committed them to the Lord, in whom they had believed." . This practice underscores the importance of having mature, spiritually grounded leaders to guide the church.
Paul further elaborates on the qualifications of an elder in 1 Timothy 3:1-7 and Titus 1:5-9, highlighting attributes such as being above reproach, self-controlled, hospitable, able to teach, and holding firmly to the trustworthy message as taught. These passages reflect the high moral and spiritual standards expected of those in leadership.
Elders are tasked with shepherding
the church,
providing spiritual oversight,
and
ensuring doctrinal purity
In 1 Peter 5:1-3, Peter exhorts the elders: "As a fellow elder, a witness of Christ’s sufferings, and a partaker of the glory to be revealed, I appeal to the elders among you: Be shepherds of God’s flock that is among you, watching over them—not out of compulsion, but because it is God’s will; not out of greed, but out of eagerness; not lording it over those entrusted to you, but being examples to the flock." .
Elders are also involved in decision-making processes within the church, as seen in Acts 15, where the apostles and elders convene to address doctrinal disputes. Their role is both pastoral and administrative, ensuring the church remains faithful to its mission and teachings.
The role of an elder, as depicted in the Bible, is one of significant responsibility and honor. Elders are called to lead by example, uphold the teachings of Scripture, and care for the spiritual needs of the congregation.
Their leadership is vital to the health
and
growth of the church,
as they guide believers in their
faith journey
and
uphold the TRUTH of the Gospel
A name frequently used in the Old Testament as denoting
A person clothed with authority,
and
entitled to respect and reverence
(Genesis 50:7).
It also denoted a political office (Numbers 22:7). The "elders of Israel" held a rank among the people indicative of authority. Moses opened his commission to them (Exodus 3:16). They attended Moses on all important occasions. Seventy of them attended on him at the giving of the law (Exodus 24:1). Seventy also were selected from the whole number to bear with Moses the burden of the people (Numbers 11:16, 17). The "elder" is the keystone of the social and political fabric wherever the patriarchal system exists. At the present day this is the case among the Arabs, where the sheik (i.e., "the old man") is the highest authority in the tribe. The body of the "elders" of Israel were the representatives of the people from the very first, and were recognized as such by Moses. All down through the history of the Jews we find mention made of the elders as exercising authority among the people. They appear as governors (Deuteronomy 31:28), as local magistrates (16:18), administering justice (19:12). They were men of extensive influence (1 Samuel 30:26-31). In New Testament times they also appear taking an active part in public affairs (Matthew 16:21; 21:23; 26:59).
The Jewish eldership was transferred from the old dispensation to the new. "The creation of the office of elder is nowhere recorded in the New Testament, as in the case of deacons and apostles, because the latter offices were created to meet new and special emergencies, while the former was transmitted from the earlies times. In other words, the office of elder was the only permanent essential office of the church under either dispensation."
The "elders" of the New Testament church were the "pastors" (Ephesians 4:11), "bishops or overseers" (Acts 20:28), "leaders" and "rulers" (Hebrews 13:7; 1 Thessalonians 5:12) of the flock. Everywhere in the New Testament bishop and presbyter are titles given to one and the same officer of the Christian church. He who is called presbyter or elder on account of his age or gravity is also called bishop or overseer with reference to the duty that lay upon him (Titus 1:5-7; Acts 20:17-28; Philippians 1:1).
The prosperity gospel movement closely resembles some of the
destructive
greed sects that infiltrated the early church.
Paul and the other apostles
were not accommodating to or conciliatory
with the false
teachers who propagated such heresy.
They identified
them as dangerous false teachers and
urged Christians to avoid them.
Paul warned Timothy about such men in
1 Timothy 6:5, 9-11.
These men of “corrupt mind” supposed godliness
was a means of gain
and their desire for riches was a trap that brought them
“into ruin and destruction”
(v. 9).
The pursuit of wealth
is a dangerous path for Christians and one which
God warns about:
“For the love of money is a root of all kinds of evil.
Some people, eager for money,
have wandered from
the faith and pierced themselves with many griefs”
(v. 10)
. If riches were a reasonable goal for the godly,
Jesus would have pursued it.
But He did not, preferring instead to have no place
to lay His head
(Matthew 8:20)
and teaching His disciples to do the same.
It should also be remembered that the only disciple concerned
with wealth was Judas.
Paul said covetousness is idolatry (Ephesians 5:5) and instructed the Ephesians to avoid anyone who brought a message of immorality or covetousness (Ephesians 5:6-7). Prosperity teaching prohibits God from working on His own, meaning that God is not Lord of all because He cannot work until we release Him to do so. Faith, according to the Word of Faith doctrine, is not submissive trust in God; faith is a formula by which we manipulate the spiritual laws that prosperity teachers believe govern the universe. As the name “Word of Faith” implies, this movement teaches that faith is a matter of what we say more than whom we trust or what truths we embrace and affirm in our hearts.
A favorite term of prosperity gospel teachers is “positive confession.” This refers to the teaching that words themselves have creative power. What you say, prosperity teachers claim, determines everything that happens to you. Your confessions, especially the favors you demand of God, must all be stated positively and without wavering. Then God is required to answer (as though man could require anything of God!). Thus, God’s ability to bless us supposedly hangs on our faith. James 4:13-16 clearly contradicts this teaching: “Now listen, you who say, ‘Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money.’ Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes.” Far from speaking things into existence in the future, we do not even know what tomorrow will bring or even whether we will be alive.
Instead of stressing the importance of wealth,
the Bible
warns against pursuing it
Believers, especially leaders in the church (1 Timothy 3:3), are to be free from the love of money (Hebrews 13:5). The love of money leads to all kinds of evil (1 Timothy 6:10). Jesus warned, “Watch out! Be on your guard against all kinds of greed; a man’s life does not consist in the abundance of his possessions” (Luke 12:15). In sharp contrast to the prosperity gospel emphasis on gaining money and possessions in this life, Jesus said, “Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal” (Matthew 6:19). The irreconcilable contradictions between prosperity teaching and the gospel of our Lord Jesus Christ is best summed up in the words of Jesus in Matthew 6:24, “You cannot serve both God and money.”
The Gospels of Mark and Luke both relay an incident involving a widow’s gift to God. She didn’t give much—just two mites—or did she?
The story is often called the story of the widow’s mite or the story of the widow’s offering. One day, Jesus was sitting with His disciples near the temple treasury watching people depositing money into the offering receptacles. The court of women held thirteen such receptacles, and people could cast their money in as they walked by. Jesus watched as the rich were contributing large sums of money, but then along came a widow with two small coins in her hand. The ESV calls them “two small copper coins, which make a penny” (Mark 12:41). The KJV calls the coins “mites.” These were the smallest denomination of coins. The widow put her coins into the box, and Jesus called His disciples to Him and pointed out her action: “Truly I tell you, this poor widow has put more into the treasury than all the others. They all gave out of their wealth; but she, out of her poverty, put in everything—all she had to live on” (Mark 12:43–44; cf. Luke 21:1–4).
There are several things that the story of the widow’s mite teaches us. First, God sees what man overlooks. The big gifts in the temple were surely noticed by people; that’s probably what the disciples were watching. But Jesus saw what no one else did: He saw the humble gift of a poor widow. This was the gift that Jesus thought worthy of comment; this was the gift that the disciples needed to be aware of. The other gifts in the treasury that day made a lot of noise as they jingled into the receptacles, but the widow’s mites were heard in heaven.
Second, God’s evaluation is different from man’s. The widow’s two mites added up to a penny, according to man’s tabulation. But Jesus said that she had given more than anyone else that day (Mark 12:43). How could this be, when “many rich people threw in large amounts” (Mark 12:41)? The difference is one of proportion. The rich were giving large sums, but they still retained their fortunes; the widow “put in everything—all she had to live on” (Mark 12:44). Hers was a true sacrifice; the rich had not begun to give to the level of her sacrifice.
Third, God commends giving in faith. Here was a woman in need of receiving charity, yet she had a heart to give. Even though the amount was negligible—what could a widow’s mite buy?—she gave it in faith that God could use it. The widow’s faith is also evident in the fact that she gave the last of her money. Like the widow of Zarephath, who gave her last meal to Elijah (see 1 Kings 17:7–16), the widow in the temple gave away her last means of self-support. Does that mean the widow left the temple completely destitute, went home, and died of starvation? No. The Bible teaches that God provides for our needs (Matthew 6:25–34). We don’t know the details of this particular widow’s future, but we can be certain that she was provided for. Just as God provided for the widow and her son in Elijah’s day (1 Kings 17:15–16), God also provided for the widow in Jesus’ day.
It is interesting that, just before Jesus commented on the widow’s mite, He commented on the scribes “who devour widows’ houses” (Mark 12:40). The religious officials of the day, instead of helping the widows in need, were perfectly content to rob them of their livelihood and inheritance. The system was corrupt, and the darkness of the scribes’ greed makes the widow’s sacrifice shine even more brightly. “God loves a cheerful giver” (2 Corinthians 9:7), and He is faithful to take care of His own.
The Ministry of the Twelve
(Matthew 10:5–15; Mark 6:7–13)
1Then Jesus called the Twelvea together and gave them power and authority over all demons, and power to cure diseases. 2And He sent them out to proclaim the kingdom of God and to heal the sick. 3“Take nothing for the journey,” He told them, “no staff, no bag, no bread, no money,b no second tunic. 4Whatever house you enter, stay there until you leave that area. 5If anyone does not welcome you, shake the dust off your feet when you leave that town, as a testimony against them.”
6So they set out and went from village to village, preaching the gospel and healing people everywhere.
Herod Tries to See Jesus
(Matthew 14:1–12; Mark 6:14–29)
7When Herod the tetrarch heard about all that was happening, he was perplexed. For some were saying that John had risen from the dead, 8others that Elijah had appeared, and still others that a prophet of old had arisen.
9“I beheaded John,” Herod said, “but who is this man I hear such things about?” And he kept trying to see Jesus.
The Feeding of the Five Thousand
Matthew 14:13–21; Mark 6:30–44; John 6:1–15
10Then the apostles returned and reported to Jesus all that they had done. Taking them away privately, He withdrew to a town called Bethsaida. 11But the crowds found out and followed Him. He welcomed them and spoke to them about the kingdom of God, and He healed those who needed healing.
12As the day neared its end, the Twelve came to Jesus and said, “Dismiss the crowd so they can go to the surrounding villages and countryside for lodging and provisions. For we are in a desolate place here.”
13But Jesus told them, “You give them something to eat.”
“We have only five loaves of bread and two fish,” they answered, “unless we go and buy food for all these people.” 14(There were about five thousand men.)
He told His disciples, “Have them sit down in groups of about fifty each.” 15They did so, and everyone was seated.
16Taking the five loaves and the two fish and looking up to heaven, Jesus spoke a blessing and broke them. Then He gave them to the disciples to set before the people.
17They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces that were left over.
Peter’s Confession of Christ
(Matthew 16:13–20; Mark 8:27–30; John 6:67–71)
One day as Jesus was praying in private and the disciples were with Him,
He questioned them: “Who do the crowds say I AM?”
They replied, “Some say John the Baptist; others say Elijah; and still others,
that a prophet of old has arisen.”
“But what about you?”
Jesus asked. “Who do you say I AM?”
Peter answered,
The Christ of God.”
Christ’s Passion Foretold
(Matthew 16:21–23; Mark 8:31–33)
21Jesus strictly warned them not to tell this to anyone. 22“The Son of Man must suffer many things,” He said. “He must be rejected by the elders, chief priests, and scribes, and He must be killed and on the third day be raised to life.”
Take Up Your Cross
(Matthew 16:24–28; Mark 8:34–38)
23Then Jesus said to all of them, “If anyone wants to come after Me, he must deny himself and take up his cross daily and follow Me. 24For whoever wants to save his life will lose it, but whoever loses his life for My sake will save it.
25What does it profit a man to gain the whole world, yet lose or forfeit his very self? 26If anyone is ashamed of Me and My words, the Son of Man will be ashamed of him when He comes in His glory and in the glory of the Father and of the holy angels. 27But I tell you truly, some who are standing here will not taste death before they see the kingdom of God.”
The Transfiguration
(Matthew 17:1–13; Mark 9:1–13; 2 Peter 1:16–21)
28About eight days after Jesus had said these things, He took with Him Peter, John, and James, and went up on a mountain to pray. 29And as He was praying, the appearance of His face changed, and His clothes became radiantly white.30Suddenly two men, Moses and Elijah, began talking with Jesus. 31They appeared in glory and spoke about His departure, which He was about to accomplish at Jerusalem.
32Meanwhile Peter and his companions were overcome by sleep, but when they awoke, they saw Jesus’ glory and the two men standing with Him. 33As Moses and Elijah were leaving, Peter said to Jesus, “Master, it is good for us to be here. Let us put up three sheltersc—one for You, one for Moses, and one for Elijah.” (He did not know what he was saying.)
34While Peter was speaking, a cloud appeared and enveloped them, and they were afraid as they entered the cloud. 35And a voice came from the cloud, saying, “This is My Son, whom I have chosen.d Listen to Him!”
36After the voice had spoken, only Jesus was present with them. The disciples kept this to themselves, and in those days they did not tell anyone what they had seen.
generation to generation
the essential mandate to teach the ways of God to
children and descendants.
The concept emphasizes that spiritual heritage and
religious truths must be actively
transferred from the older generation to the younger
one to sustain a living faith
Jesus said we are to forgive others “seventy times seven” in response to Peter’s question, “Lord, how many times shall I forgive my brother when he sins against me? Up to seven times?” (Matthew 18:21-22). To fully understand what Jesus was saying, we must look at the context of the whole chapter, for Jesus was speaking not only about forgiving one another but about Christian character, both in and out of the church. The admonition to forgive our brother seventy times seven follows Jesus’ discourse on discipline in the church (Matthew 18:15-20), in which He lays down the rules for restoring a sinning brother.
Peter, wishing to appear especially forgiving and benevolent, asked Jesus if forgiveness was to be offered seven times. The Jewish rabbis at the time taught that forgiving someone more than three times was unnecessary, citing Amos 1:3-13 where God forgave Israel’s enemies three times, then punished them. By offering forgiveness more than double that of the Old Testament example, Peter perhaps expected extra commendation from the Lord. When Jesus responded that forgiveness should be offered four hundred and ninety times, far beyond that which Peter was proposing, it must have stunned the disciples who were listening. Although they had been with Jesus for some time, they were still thinking in the limited terms of the law, rather than in the unlimited terms of grace.
By saying we are to forgive those who sin against us seventy times seven, Jesus was not limiting forgiveness to 490 times, a number that is, for all practical purposes, beyond counting. Christians with forgiving hearts not only do not limit the number of times they forgive; they continue to forgive with as much grace the thousandth time as they do the first time. Christians are only capable of this type of forgiving spirit because the Spirit of God lives within us, and it is He who provides the ability to offer forgiveness over and over, just as God forgives us over and over.
Jesus’ parable of the unforgiving servant follows directly after His “seventy times seven” speech, driving home the point that if we are forgiven the enormous debt of sin against a holy God, how much more should we be eager to forgive those who sin against us, who are just as sinful as they? Paul parallels this example in Ephesians 4:32 where he admonishes us to forgive one another “even as God for Christ’s sake has forgiven you.” Clearly, forgiveness is not to be meted out in a limited fashion but is to be abundant, overflowing, and available to all, just as the measureless grace of God is poured out upon us.
The idea that Jesus had nowhere to lay His head comes directly from a conversation recorded in the book of Matthew and again in the book of Luke. Jesus was talking to a scribe who wished to follow Jesus and become a disciple. In fact, the scribe boasted, “Teacher, I will follow you wherever you go.” Jesus replied, “Foxes have dens and birds have nests, but the Son of Man has no place to lay his head” (Matthew 8:19–20; Luke 9:57–58).
These same passages mention two others who had similar discussions with Jesus. In each case, Jesus made the point that there is a cost to following Him. The scribe who said he wanted to follow Jesus wherever He went was not considering the lifestyle Jesus led. Our Lord was functionally homeless; He and His disciples stayed in the homes of those who would take them in (see Luke 10:6–8). The scribes were among the wealthier citizens. It was as if Jesus were saying, “Are you sure you want to be homeless with Me?” Even the animals have a place to stay—foxes have holes and the birds have nests—but Jesus literally had “nowhere to lay his head.” He wanted the scribe to truly count the cost of what he was proposing. It is always wise to count the cost (Luke 14:28).
Many would-be followers of Christ expected that He would soon set up His kingdom, and they wanted to be on the winning side to partake of the glorious victory (see Luke 19:11). The scribe in Matthew 8 was probably looking to follow Jesus straight into the kingdom, where he would share in ruling the world. But Jesus wanted the scribe to understand that to follow Him is not to find earthly glory; it is to share in earthly suffering. There was no golden throne awaiting His disciples but only privation and poverty. The King was homeless.
The fact that Jesus had nowhere to lay His head does not mean that every Christian today is called to live a life of poverty or forsake family and friends. Even in Jesus’ day, some of His followers were wealthy (Joseph of Arimathea, for example, in Matthew 27:57). But every Christian should be willing to forsake all. Every believer is called to give up any idol that stands in the way of following Christ wholeheartedly. Each of us knows what that thing is and how difficult it is to say goodbye to it. But, in the end, the heart that loves Christ will dispose of that competing love, despite the very real pain and anguish of doing so. We are all like the merchant who found that pearl of great price and sold everything he had to possess it (Matthew 13:45–46). Foxes have dens, and birds have nests, but in this world we may have to do without, for we look for “a building from God, an eternal house in heaven, not built by human hands” (2 Corinthians 5:1). There we will find a place to lay our head.
Giving to the Needy
(Deuteronomy 15:7–11)
1“Be careful not to perform your righteous actsa before men to be seen by them. If you do, you will have no reward from your Father in heaven.
2So when you give to the needy, do not sound a trumpet before you, as the hypocrites do in the synagogues and on the streets, to be honored by men. Truly I tell you, they already have their full reward. 3But when you give to the needy, do not let your left hand know what your right hand is doing, 4so that your giving may be in secret. And your Father, who sees what is done in secret, will reward you.
The Lord’s Prayer
(Luke 11:1–4)
And when you pray, do not be like the hypocrites.
For they love to pray standing in the synagogues and on the street corners
to be seen by men.
Truly I tell you, they already have their full reward.
But when you pray, go into your inner room, shut your door, and
pray to your Father, who is unseen.
And your Father, who sees what is done in secret, will reward you.
And when you pray, do not babble on like pagans,
for they think that
by their many words they will be heard.
Donnot be like them, for your Father knows what
you need before you ask Him.
So then, this is how you should pray:
‘Our Father in heaven,
hallowed be Your name.
Your kingdom come,
Your will be done,
on earth as it is in heaven.
Give us this day our daily bread.
And forgive us our debts,
as we also have forgiven our debtors.
And lead us not into temptation,
but deliver us from the evil one.
If you forgive men their trespasses, your heavenly Father will also forgive you.
But if you do not forgive men their trespasses, neither will your Father forgive yours.
Proper Fasting
16When you fast, do not be somber like the hypocrites, for they disfigure their faces to show men they are fasting. Truly I tell you, they already have their full reward. 17But when you fast, anoint your head and wash your face, 18so that your fasting will not be obvious to men, but only to your Father, who is unseen. And your Father, who sees what is done in secret, will reward you.
Treasures in Heaven
(Luke 12:32–34)
19Do not store up for yourselves treasures on earth, where moth and rustc destroy, and where thieves break in and steal. 20But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. 21For where your treasure is, there your heart will be also.
The Lamp of the Body
(Luke 11:33–36)
22The eye is the lamp of the body. If your eyes are good,
your whole body will be full of light. 23But if your eyes are bad,e your whole body will be full of darkness. If then the light within you is darkness, how great is that darkness!
No one can serve two masters:
Either he will
hate the one and love the other,
or he will be
devoted to the one and
despise the other.
You cannot serve both God and money
Matthew 19:24
Again I tell you, it is easier for a camel to go through a needle's eye, than for a rich man to enter into the Kingdom of God."
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Matthew 23:24
You blind guides, who strain out a gnat, and swallow a camel!
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Mark 10:25
It is easier for a camel to go through a needle's eye than for a rich man to enter into the Kingdom of God."
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Luke 18:25
For it is easier for a camel to enter in through a needle's eye, than for a rich man to enter into the Kingdom of God."
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 24:64
Rebekah lifted up her eyes, and when she saw Isaac, she dismounted from the camel.
(WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 31:34
Now Rachel had taken the teraphim, put them in the camel's saddle, and sat on them. Laban felt about all the tent, but didn't find them.
(WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Leviticus 11:4
"'Nevertheless these you shall not eat of those that chew the cud, or of those who part the hoof: the camel, because he chews the cud but doesn't have a parted hoof, he is unclean to you.
(WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Deuteronomy 14:7
Nevertheless these you shall not eat of them that chew the cud, or of those who have the hoof cloven: the camel, and the hare, and the rabbit; because they chew the cud but don't part the hoof, they are unclean to you.
(WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
1 Samuel 15:3
Now go and strike Amalek, and utterly destroy all that they have, and don't spare them; but kill both man and woman, infant and suckling, ox and sheep, camel and donkey.'"
(WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
2 Kings 8:9
So Hazael went to meet him, and took a present with him, even of every good thing of Damascus, forty camels' burden, and came and stood before him, and said, "Your son Benhadad king of Syria has sent me to you, saying,'Will I recover from this sickness?'"
(Root in WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Isaiah 21:7
When he sees a troop, horsemen in pairs, a troop of donkeys, a troop of camels, he shall listen diligently with great attentiveness."
(Root in WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Jeremiah 2:23
How are you able to say, I am not unclean, I have not gone after the Baals? see your way in the valley, be clear about what you have done: you are a quick-footed camel twisting her way in and out;
(BBE JPS NAS RSV NIV)
Zechariah 14:15
So will be the plague of the horse, of the mule, of the camel, and of the donkey, and of all the animals that will be in those camps, as that plague.
Do Not Worry
(Luke 12:22–31)
25Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes? 26Look at the birds of the air: They do not sow or reap or gather into barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? 27Who of you by worrying can add a single hour to his life?
28And why do you worry about clothes? Consider how the lilies of the field grow: They do not labor or spin. 29Yet I tell you that not even Solomon in all his glory was adorned like one of these. 30If 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?
31Therefore do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ 32For the Gentiles strive after all these things, and your heavenly Father knows that you need them. 33But seek first the kingdom of Godgand His righteousness, and all these things will be added unto you.
34Therefore do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own.
Jesus Heals a Paralytic
(Mark 2:1–12; Luke 5:17–26)
1Jesus got into a boat, crossed over, and came to His own town. 2Just then some men broughta to Him a paralytic lying on a mat. When Jesus saw their faith, He said to the paralytic, “Take courage, son; your sins are forgiven.”
3On seeing this, some of the scribes said to themselves, “This man is blaspheming!”
4But Jesus knewb what they were thinking and said, “Why do you harbor evil in your hearts? 5Which is easier: to say, ‘Your sins are forgiven,’ or to say, ‘Get up and walk’? 6But so that you may know that the Son of Man has authority on earth to forgive sins...” Then He said to the paralytic, “Get up, pick up your mat, and go home.” 7And the man got up and went home.
8When the crowds saw this, they were filled with awe and glorified God, who had given such authority to men.
Jesus Calls Matthew
(Mark 2:13–17; Luke 5:27–32)
9As Jesus went on from there, He saw a man named Matthew sitting at the tax booth. “Follow Me,” He told him, and Matthew got up and followed Him.
10Later, as Jesus was dining at Matthew’s house, many tax collectors and sinners came and ate with Him and His disciples. 11When the Pharisees saw this, they asked His disciples, “Why does your Teacher eat with tax collectors and sinners?”
12On hearing this, Jesus said, “It is not the healthy who need a doctor, but the sick. 13But go and learn what this means: ‘I desire mercy, not sacrifice.’c For I have not come to call the righteous, but sinners.d”
Deuteronomy 8:18
You shall remember the Lord your God, for it is he who gives you power to get wealth, that he may confirm his covenant that he swore to your fathers, as it is this day.
Proverbs 11:1
A false balance is an abomination to the Lord, but a just weight is his delight.
Colossians 3:23
Whatever you do, work heartily, as for the Lord and not for men,
Leviticus 19:13
You shall not oppress your neighbor or rob him. The wages of a hired servant shall not remain with you all night until the morning.
Colossians 3:17
And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him.
Proverbs 10:4
A slack hand causes poverty, but the hand of the diligent makes rich.
Proverbs 16:3
Commit your work to the Lord, and your plans will be established.
Proverbs 21:5
The plans of the diligent lead surely to abundance, but everyone who is hasty comes only to poverty.
Proverbs 13:11
Wealth gained hastily will dwindle, but whoever gathers little by little will increase it.
Proverbs 13:4
The soul of the sluggard craves and gets nothing, while the soul of the diligent is richly supplied.
Proverbs 22:29
Do you see a man skillful in his work? He will stand before kings; he will not stand before obscure men.
Ecclesiastes 9:10
Whatever your hand finds to do, do it with your might, for there is no work or thought or knowledge or wisdom in Sheol, to which you are going.
Proverbs 16:8
Better is a little with righteousness than great revenues with injustice.
Psalm 112:5
It is well with the man who deals generously and lends; who conducts his affairs with justice.
Luke 16:10
One who is faithful in a very little is also faithful in much, and one who is dishonest in a very little is also dishonest in much.
Mark 8:36
For what does it profit a man to gain the whole world and forfeit his soul?
Romans 12:2
Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.
Jeremiah 22:13
Woe to him who builds his house by unrighteousness, and his upper rooms by injustice, who makes his neighbor serve him for nothing and does not give him his wages,
James 5:4
Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of hosts.
Proverbs 22:16
Whoever oppresses the poor to increase his own wealth, or gives to the rich, will only come to poverty.
Pay Breakdown At A Glance
Hourly: $240.38 (assuming 2,080 hours a year)
Daily: $1,923.08 (assuming 260 working days a year)
Monthly: $41,666.67
Jobs Reaching This Threshold
Reaching this salary typically requires
extensive experience,
advanced education, or specialized skill sets.
In the Midwest
(e.g., the Noblesville/Indianapolis area)
This income affords significant disposable income,
allowing for a large home,
aggressive savings, and luxury purchases.
In High Cost of Living
(HCOL) areas
In cities like New York or San Francisco, heavy state taxes, a massive mortgage, and private school tuition can make this income feel more middle or upper-middle class, sometimes leading households to live paycheck-to-paycheck.
Common Financial Considerations
Tax Bracket
You will be in one of the highest marginal tax brackets, requiring careful tax planning and utilizing vehicles like 401(k)s, Backdoor Roth IRAs, or Health Savings Accounts (HSAs) to reduce your taxable burden.
Biblical teachers are called to equip believers and build up the church body. Rooted in the model of servant leadership, leaders who teach must maintain sound doctrine, exhibit humility, and dedicate themselves to studying the Word to help the congregation grow in spiritual maturity.
Key Leadership Principles for Teachers
Servant Leadership: Biblical leadership is based on selflessness and sacrifice, prioritizing the needs of others to bring people closer to God.
The Shepherd's Heart: Teachers are compared to shepherds who guide, protect, and care for those they lead, adapting to the spiritual maturity of the group.
Equipping the Saints: The primary goal of a teacher is to train and equip believers to do the work of the ministry (Ephesians 4:11-12).
Fundamental Coursework
Most programs bridge the gap between text and belief by requiring a balance of the following:
Hermeneutics: The study of the principles and methods of interpreting the Bible.
Old & New Testament Exegesis: In-depth analysis of original biblical texts, often involving Greek or Hebrew.
Systematic & Biblical Theology: Examining broad themes across the whole Bible to understand God and doctrine.
Historical Theology: Studying how the church and notable theologians have understood scripture throughout history
Responsibilities and Qualifications
Strict Accountability:
Leaders and teachers are held to a stricter standard of judgment because of the spiritual weight of their responsibility (James 3:1).
Diligent Study:
Instructors must invest time in accurate preparation and study to avoid jeopardizing the faith of their students.
Character Expectations:
Leaders are expected to be "above reproach," sensible, disciplined, hospitable, and gentle
(1 Timothy 3:1-13).
Learn about the biblical qualifications for church leaders in this breakdown of 1 Timothy 3:1-13 and Titus 1:5-9.
Biblical ordination refers to the divine process of setting apart and consecrating individuals for sacred service to God. Across the Old and New Testaments, this involves a formal transition from common life into a spiritual office, typically marked by physical cleansing, the putting on of sacred garments, and anointing.
Old Testament: The Aaronic Priesthood
The most detailed blueprint for priestly ordination is outlined for the Levites in the Hebrew Bible. God commanded Moses to formally set apart his brother, Aaron, and Aaron's sons to serve as mediators between
God and the Israelites.
The specific rituals for this ordination included:
Washing
The priests were completely washed with water to symbolize spiritual purification.
Sacred Vestments
They were clothed in specially crafted, ornate garments (like tunics, robes, and a breastpiece) to mark their set-apart status.
Atoning Sacrifices
Bulls and rams were offered as sin and burnt offerings.
Anointing
Anointing oil was poured over the priests and the tabernacle to consecrate them and signify the coming of the Holy Spirit.
Consecration Period
The priests remained at the entrance of the tent of meeting for seven days to complete their ordination.
You can read the full, step-by-step account of this ritual as described in the Leviticus 8 NLT and Exodus 29-32
New Testament
The Priesthood of Christ and
The Church
In the New Testament,
the
concept of ordination
expands beyond the
hereditary
Levitical priesthood
ROOTS
Biblical Reverence on Context, Leadership, and Financial Distribution
Jesus Christ
The Book of Hebrews portrays Jesus as the ultimate High Priest of a new covenant. His suffering, crucifixion, and perfection (teleioō) are frequently interpreted in biblical theology as his consecration and ordination as a high priest in the order of Melchizedek.
Church Leaders
The early church
formally appointed and ordained elders
(presbyteroi)
to lead local congregations.
This was Typically
Done
Through Prayer
and the
Laying on of hands
to confer
Spiritual Authority
and
Commission them for Ministry
(e.g., Acts 14:23).
For deeper
theological context on how biblical patterns
of ordination are
applied today,
explore these resources:
Examine Catholic perspectives on the
roots of
the ministerial priesthood in the
Discover how Protestant and Reformed
traditions
view the modern commissioning
of pastors in
Financial experts generally advise against
"unfounded gain inflation."
Maintaining a high savings rate is vital, as true wealth is measured
by accumulated assets rather than high spending
A theology degree typically yields a median
wage of $50,000 to $60,000,
with entry-level roles starting around $30,000 to $45,000.
Mid-career professionals with leadership experience
commonly make $60,000 to $80,000,
while senior-level or specialized roles can exceed $100,000
Any statement beginning with the words God is indicates that it is ontological in nature; that is, the statement refers to an attribute of God’s being. The attributes of God are typically categorized into two groups, with the first being nonmoral attributes (e.g., eternality, infinity, and omnipotence) and the second being moral attributes, one of which is truth. The statement God is truth speaks of God’s morality.
To say that God is truth is to acknowledge that truth itself proceeds from the nature of God. While many things can have the truth, only one thing can be the truth, with that one thing being God Himself.
Scripture refers to this fact about God directly in a number of places. For example, Jesus said, “I am the way, and the truth, and the life” (John 14:6), and He called the Holy Spirit “the Spirit of truth” (John 14:17; 15:26; 16:13). A more indirect affirmation that God is truth is Hebrews 6:18, which says that “it is impossible for God to lie.”
The Hebrew term for “truth” is emet, which means “truth,” “firmness,” “stability,” and “faithfulness.” The Greek word for “truth” is aletheia, which denotes “truth,” “sincerity,” “straightforwardness,” or “reality.” From these terms—and from other attributes of God that support His truthfulness such as His immutability (God cannot change), infinity, and simplicity (God cannot be partly anything)—we understand that God Himself is absolute truth. That truth will never change and can always be relied upon.
Lastly, one often overlooked aspect of truth in the Scriptures that applies to God is the synonymous relationships between righteousness and truth, and between unrighteousness and falsehood. For example, Paul refers to people who “do not obey the truth, but obey unrighteousness” (Romans 2:8), and he highlights the equality of unrighteousness and lies and righteousness and truth in Romans 3:5, 7.
From this We Learn that
God’s
Moral attribute of Truth
is also tied to
His Attribute of Holiness
Hebrews 13:5
Keep your life free from love of money, and be content with what you have, for he has said, “I will never leave you nor forsake you.”
1 Timothy 6:10
For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.
Proverbs 13:11
Wealth gained hastily will dwindle, but whoever gathers little by little will increase it.
Proverbs 22:7
The rich rules over the poor, and the borrower is the slave of the lender.
Matthew 6:24
No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.
Ecclesiastes 5:10
He who loves money will not be satisfied with money, nor he who loves wealth with his income; this also is vanity.
Luke 12:15
And he said to them, “Take care, and be on your guard against all covetousness, for one's life does not consist in the abundance of his possessions.”
1 Timothy 6:17-19
As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy. They are to do good, to be rich in good works, to be generous and ready to share, thus storing up treasure for themselves as a good foundation for the future, so that they may take hold of that which is truly life.
Proverbs 13:22
A good man leaves an inheritance to his children's children, but the sinner's wealth is laid up for the righteous.
Matthew 6:19-21
Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also.
Proverbs 22:1
A good name is to be chosen rather than great riches, and favor is better than silver or gold.
Deuteronomy 8:18
You shall remember the Lord your God, for it is he who gives you power to get wealth, that he may confirm his covenant that he swore to your fathers, as it is this day.
Philippians 4:19
And my God will supply every need of yours according to his riches in glory in Christ Jesus.
Matthew 6:21
For where your treasure is, there your heart will be also.
Proverbs 10:22
The blessing of the Lord makes rich, and he adds no sorrow with it.
Romans 13:8
Owe no one anything, except to love each other, for the one who loves another has fulfilled the law.
Proverbs 3:9-10
Honor the Lord with your wealth and with the firstfruits of all your produce; then your barns will be filled with plenty, and your vats will be bursting with wine.
1 Timothy 5:8
But if anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever.
Malachi 3:10
Bring the full tithe into the storehouse, that there may be food in my house. And thereby put me to the test, says the Lord of hosts, if I will not open the windows of heaven for you and pour down for you a blessing until there is no more need.
1 Corinthians 16:2
On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that there will be no collecting when I come.
Some
“Evangelical Christians”
Who are Caught in
Scandals are Unredeemed Charlatans
and
False prophets. Jesus Warned
Watch out for False Prophets
They come to you in sheep’s clothing, but inwardly they are ferocious wolves … Therefore by their fruits you will know them” (Matthew 7:15-20). False prophets pretend to be godly men and women and appear to be solid evangelical leaders. However, their “fruit” (scandals) eventually reveals them to be the opposite of what they claimed to be. In this, they follow the example of Satan, “And no wonder, for Satan himself masquerades as an angel of light. It is not surprising, then, if his servants masquerade as servants of righteousness. Their end will be what their actions deserve”
(2 Corinthians 11:14-15)
2) The Bible makes it clear that “pride goes before destruction, a haughty spirit before a fall” (Proverbs 16:18). James 4:6 reminds us that “God opposes the proud but gives grace to the humble.” The Bible repeatedly warns against pride. Many Christian leaders begin a ministry in a spirit of humility and reliance upon God, but as the ministry grows and thrives, they are tempted to take some of this glory for themselves. Some evangelical Christian leaders, while paying lip-service to God, actually attempt to manage and build the ministry in their own strength and wisdom. This type of pride leads to a fall. God, through the prophet Hosea, warned, “When I fed them, they were satisfied; when they were satisfied, they became proud; then they forgot me”
Hosea 13:6)
3) Satan knows that by instigating a scandal with an evangelical Christian leader, he can have a powerful impact. Just as King David’s adultery with Bathsheba and arranged murder of Uriah caused great damage to David’s family and the entire nation of Israel, so has many a church or ministry been damaged or destroyed by the moral failure of its leader. Many Christians have had their faith weakened as a result of seeing a leader fall. Non-Christians use the failure of “Christian” leaders as a reason to reject Christianity. Satan and his demons know this, and therefore direct more of their attacks against those in leadership roles. The Bible warns us all, “Be self-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour”
(1 Peter 5:8).
How are we to respond when an evangelical Christian leader is accused of or caught in a scandal?
• Do not listen to or accept baseless and unfounded accusations
(Proverbs 18:8, 17; 1 Timothy 5:19).
• Take appropriate biblical measures to rebuke those who sin (Matthew 18:15-17; 1 Timothy 5:20).
If the sin is proven and severe, removal from ministry leadership should be enforced (1 Timothy 3:1-13).
• Forgive those who sin (Ephesians 4:32; Colossians 3:13), and when repentance is proven,
restore them to fellowship (Galatians 6:1; 1 Peter 4:8).
• Be faithful in praying for our leaders. Knowing the problems they deal with, the temptations they suffer, and the stress they must endure, we should be praying for our leaders, asking God to strengthen them, protect them, and encourage them.
• Most importantly, take the failure of an evangelical Christian leader as a reminder to put your ultimate faith in God and God alone. God never fails, never sins, and never lies. “Holy, holy, holy is the LORD Almighty; the whole earth is full of His glory” (Isaiah 6:3).
Job 28:12–19 informs us that wisdom is priceless “beyond rubies.” It cannot be purchased “with the finest gold,” silver, or any precious stones. What, then, did Solomon mean when he said, “Buy the truth and do not sell it—wisdom, instruction and insight as well” (Proverbs 23:23)?
Rather than suggesting that truth, wisdom, instruction, or insight can be bought like a commodity, Solomon urges wisdom seekers to value truth highly and never give it up. Wisdom is the ability to correctly apply truth, knowledge, experience, insight, or common sense. In the original Hebrew, the word translated as “buy” here means “to get something, often through one’s efforts or as compensation.” The “buying” of truth involves effort and sacrifice. The wise person will do whatever it takes to gain truth, wisdom, instruction, and insight, which are far better than gold and silver (see Proverbs 16:16). Once a person takes hold of truth, he should never let it go.
The word rendered “sell” in Proverbs 23:23 comes from a Hebrew verb meaning “to exchange or deliver something for money or its equivalent.” Solomon advises the wise person to get truth and keep it. Don’t exchange truth for anything or sell it later. Truth will hold its value, and the person who has it is truly rich. The apostle Paul warns that godless people have foolishly “exchanged the truth about God for a lie” and pursued idolatry (Romans 1:18–25). Instead of buying the truth, they sell themselves out to the lie of a darkened, shameful, sin-filled life.
Solomon’s encouragement to hold tightly to truth and wisdom echoes in Proverbs 4:7: “The beginning of wisdom is this: Get wisdom. Though it cost all you have, get understanding.” Truth, discernment, understanding, knowledge, insight—these are all priceless possessions that must be sought out and secured through determined exertion (Proverbs 18:15). The things of God are beyond compare, as Jesus taught in the Parable of the Hidden Treasure: “The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field” (Matthew 13:44). Jesus also compared the kingdom of heaven to “a merchant looking for fine pearls. When he found one of great value, he went away and sold everything he had and bought it” (Matthew 13:45–46).
John Bunyan, in his allegory The Pilgrim’s Progress, illustrates Proverbs 23:23 in the scene of Vanity Fair. The pilgrims Christian and Faithful are passing through Vanity Town, a place that kept a year-round fair. The vendors there “sold all sorts of vanity” (Signet Classics, 1981, p. 84). The two pilgrims stood out from the crowd by adamantly refusing to do any sort of business; in fact, they “cared not so much as to look upon [the merchandise]” (ibid., p. 86). Things quickly came to a head: “One chanced mockingly, beholding the carriage of the men, to say unto them, What will ye buy? But they, looking gravely upon him, answered, ‘We buy the truth.’ [Prov. 23:23] At that there was an occasion taken to despise the men the more; some mocking, some taunting, some speaking reproachfully, and some calling upon others to smite them. At last things came to a hubbub and great stir in the fair, insomuch that all order was confounded” (ibid., p. 86). In a world full of baubles, we, like Bunyan’s brave men, must commit to buying only the truth.
God is the essence of truth (Numbers 23:19; Psalm 33:4; Isaiah 65:16; Jeremiah 10:10; John 3:33), and He wants His people to reflect His truth in their lives (Psalm 15:1–5; Ephesians 4:25). The Lord delights in His children who buy the truth and do not sell it (Proverbs 12:22). To His faithful followers, Jesus said, “If you hold to my teaching, you are really my disciples. Then you will know the truth, and the truth will set you free” (John 8:31–32).
Jesus Christ is the embodiment and complete revelation of God’s truth: “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we live in fellowship with the true God because we live in fellowship with his Son, Jesus Christ. He is the only true God, and he is eternal life” (1 John 5:20, NLT). Jesus told His disciple Thomas, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6). When we accept Jesus Christ as our Lord and Savior, we “come to a knowledge of the truth” (1 Timothy 2:3–4)—we “buy the truth and not sell it”—we lay hold of the truth and never let it go.
The gospel
of our Salvation is
the Message of
TRUTH”
(Ephesians 1:13; Galatians 2:5; Colossians 1:5).
When we receive Jesus Christ, we also gain “the Spirit of truth” who guides us “into all truth” (John 16:13; see also 1 John 5:6). Jesus explained, “I will ask the Father, and he will give you another advocate to help you and be with you forever—the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you” (John 14:16–17; see also John 15:26).
Truth is a rarity, but that’s only part of what makes it so valuable. Truth aligns with what is real; it reflects God’s character; it guides us through life. Once we possess the truth, no amount of wheedling, cajoling, rationalizing, mocking, or threatening should ever cause us to part with it.
Matthew 16:26
What will it profit a man if he gains the whole world, yet forfeits his soul? Or what can a man give in exchange for his soul?
Luke 9:25
What does it profit a man to gain the whole world, yet lose or forfeit his very self?
Job 21:15
Who is the Almighty, that we should serve Him, and what would we gain if we pray to Him?’
to gain the whole world
1 John 2:15-17
Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him. / For all that is in the world—the desires of the flesh, the desires of the eyes, and the pride of life—is not from the Father but from the world. / The world is passing away, along with its desires; but whoever does the will of God remains forever.
James 4:4
You adulteresses! Do you not know that friendship with the world is hostility toward God? Therefore, whoever chooses to be a friend of the world renders himself an enemy of God.
Ecclesiastes 5:10
He who loves money is never satisfied by money, and he who loves wealth is never satisfied by income. This too is futile.
yet forfeit his soul?
Matthew 10:28
Do not be afraid of those who kill the body but cannot kill the soul. Instead, fear the One who can destroy both soul and body in hell.
Luke 12:20
But God said to him, ‘You fool! This very night your life will be required of you. Then who will own what you have accumulated?’
Psalm 49:8-9
For the redemption of his soul is costly, and never can payment suffice, / that he should live on forever and not see decay.
Philippians 3:7-8
But whatever was gain to me I count as loss for the sake of Christ. / More than that, I count all things as loss compared to the surpassing excellence of knowing Christ Jesus my Lord, for whom I have lost all things. I consider them rubbish, that I may gain Christ
Matthew 6:19-21
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.
Proverbs 11:4
Riches are worthless in the day of wrath, but righteousness brings deliverance from death.
Psalm 49:6-9
They trust in their wealth and boast in their great riches. / No man can possibly redeem his brother or pay his ransom to God. / For the redemption of his soul is costly, and never can payment suffice, …
1 Timothy 6:7-10
For we brought nothing into the world, so we cannot carry anything out of it. / But if we have food and clothing, we will be content with these. / Those who want to be rich, however, fall into temptation and become ensnared by many foolish and harmful desires that plunge them into ruin and destruction. …
Luke 12:15-21
And He said to them, “Watch out! Guard yourselves against every form of greed, for one’s life does not consist in the abundance of his possessions.” / Then He told them a parable: “The ground of a certain rich man produced an abundance. / So he thought to himself, ‘What shall I do, since I have nowhere to store my crops?’ …
Matthew 19:21-22
Jesus told him, “If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow Me.” / When the young man heard this, he went away in sorrow, because he had great wealth.
Job 2:4
And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life.
Psalm 49:17
For when he dieth he shall carry nothing away: his glory shall not descend after him.
Psalm 73:18-20
Surely thou didst set them in slippery places: thou castedst them down into destruction…
profit.
Job 22:2
Can a man be profitable unto God, as he that is wise may be profitable unto himself?
Malachi 3:14
Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the LORD of hosts?
Romans 6:21
What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.
When multi-level marketing
(MLM)
Ignores Gospel Initiatives
Take time to thoroughly research the company
and
pray about the opportunity
Before becoming involved in any multi-level marketing business, investigate the company in detail. Review the start-up costs, ask to see the company’s income disclosure statement, ask questions, and understand the job description, expenses, and responsibilities. It is easy to get caught up in the hype of a sales pitch, so take a step back and look at the information and reviews. Ask someone you trust for wise counsel (Proverbs 12:15). Also, consider how the Bible’s command to “not be yoked together with unbelievers” (2 Corinthians 6:14) might apply.
The Bible says you can know a tree by its fruit. While this principle specifically concerns being able to identify false teachers (Matthew 12:33), its application extends beyond that. According to a Federal Trade Commission report, only 1 percent of multi-level marketing participants earn a profit. Realistic expectations are a must.
Investigate any associations the company has with religious groups. Some independent distributers within MLM businesses are affiliated with cults; others feed into the Word of Faith movement, using unbiblical techniques such as visualization and the “power of positive thinking” as part of their motivational training.
Investigate whether the multi-level marketing company is legitimate or if it is a pyramid scheme. If the money you earn is based on your sales, the company may be a legitimate business. If your earnings are based on the number of people you recruit and your sales to them, the company may be a pyramid scheme, which is illegal.
Christians are not to participate in illegal ventures.
Also, investigate if the products for sale by the multi-level marketing are safe and reasonably priced. Make sure the company’s claims have truthful evidence to back them up. If the company is promising miracle products or quick cures, it should be avoided.
Check your motivation
Some multi-level marketing companies promise high income and rewards for little effort or money. Your motivation should be more than simply making money (Hebrews 13:5–6). Proverbs warns about the desire to make quick money (Proverbs 12:11). While employers should reasonably compensate for labor (Luke 10:7), our primary focus should not be on what we receive. As Christians, our life focus on giving should also be reflected in our chosen occupation in which we seek to give to others through our work.
Pursue your giftedness and talents
Both spiritually and physically, God gifts us with abilities. He also intends for us to use all of our abilities on behalf of others, not solely for our own gain (Acts 20:35). We are also told to “consider others better than [ourselves]” (Philippians 2:3). If you enjoy sales, and the responsibilities of the job fit within your skill set, then work on developing your skills and use them for God’s glory, whether that be through a traditional business model, self-employment, or through multi-level marketing.
Don’t lose your friends
When business and friendship collide, it is often a sign of trouble ahead. Remember that friendships are more important than making that extra sale. Unless your friends are also successful in the same business, they probably don’t want to hear about your business each time you meet. If a friend says “no” to your sales pitch, respect that. As with any business or financial venture, the Christian’s responsibility is to obey the Lord’s command that we love one another (John 13:34) and Paul’s admonition to “do nothing out of selfish ambition or vain conceit” (Philippians 2:3).
You can say
“No”
Not everyone is skilled as a salesperson and social media expert, nor do they desire to be. Don’t be pressured to join a business that you aren’t skilled in or don’t want to participate in.
There is nothing illegal about most multi-level marketing companies, but they are not a good fit for everyone. Pray and ask God for wisdom before you launch into a new opportunity. James 1:5 says, “If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him.”
The Feeding of the Four Thousand
(2 Kings 4:42–44; Matthew 15:29–39)
In those days the crowd once again became very large, and they had nothing to eat. Jesus called the disciples to Him and said,
“I have compassion for this crowd, because they have already been with Me three days and have nothing to eat.
If I send them home hungry, they will faint along the way. For some of them have come a great distance.”
His disciples replied, “Where in this desolate place could anyone find enough bread to feed all these people?”
How many loaves do you have?” Jesus asked.
“Seven,” they replied
And He instructed the crowd to sit down on the ground. Then He took the seven loaves, gave thanks and broke them, and gave them to His disciples to set before the people. And they distributed them to the crowd. They also had a few small fish, and Jesus blessed them and ordered that these be set before them as well.
The people ate and were satisfied, and the disciples picked up seven basketfuls of broken pieces that were left over. And about four thousand men were present.
And when Jesus had dismissed the crowd, He immediately got into the boat with His disciples and went to the district of Dalmanutha.
The Demand for a Sign
(Matthew 16:1–4; Luke 12:54–56)
11Then the Pharisees came and began to argue with Jesus, testing Him by demanding from Him a sign from heaven.
12Jesus sighed deeply in His spirit and said, “Why does this generation demand a sign? Truly I tell you, no sign will be given to this generation.” 13And He left them, got back into the boat, and crossed to the other side.
The Leaven of the Pharisees and of Herod
(Matthew 16:5–12; Luke 12:1–3)
14Now the disciples had forgotten to take bread, except for one loaf they had with them in the boat. 15“Watch out!” He cautioned them. “Beware of the leaven of the Pharisees and of Herod.”
16So they began to discuss with one another the fact that they had no bread.
17Aware of their conversation, Jesus asked them, “Why are you debating about having no bread? Do you still not see or understand? Do you have such hard hearts? 18‘Having eyes, do you not see? And having ears, do you not hear?’b And do you not remember? 19When I broke the five loaves for the five thousand, how many basketfuls of broken pieces did you collect?”
“Twelve,” they answered.
20“And when I broke the seven loaves for the four thousand, how many basketfuls of broken pieces did you collect?”
“Seven,” they said.
21Then He asked them, “Do you still not understand?”
The Blind Man at Bethsaida
22When they arrived at Bethsaida, some people brought a blind man and begged Jesus to touch him. 23So He took the blind man by the hand and led him out of the village. Then He spit on the man’s eyes and placed His hands on him. “Can you see anything?” He asked.
24The man looked up and said, “I can see the people, but they look like trees walking around.”
25Once again Jesus placed His hands on the man’s eyes, and when he opened them his sight was restored, and he could see everything clearly. 26Jesus sent him home and said, “Do not go back into the village.”c
Peter’s Confession of Christ
(Matthew 16:13–20; Luke 9:18–20; John 6:67–71)
27Then Jesus and His disciples went on to the villages around Caesarea Philippi. On the way, He questioned His disciples: “Who do people say I am?”
28They replied, “Some say John the Baptist; others say Elijah; and still others, one of the prophets.”
29“But what about you?” Jesus asked. “Who do you say I am?”
Peter answered, “You are the Christ.”
30And Jesus warned them not to tell anyone about Him.
Christ’s Passion Foretold
(Matthew 16:21–23; Luke 9:21–22)
31Then He began to teach them that the Son of Man must suffer many things and be rejected by the elders, chief priests, and scribes, and that He must be killed and after three days rise again. 32He spoke this message quite frankly, and Peter took Him aside and began to rebuke Him.
33But Jesus, turning and looking at His disciples, rebuked Peter and said, “Get behind Me, Satan! For you do not have in mind the things of God, but the things of men.”
Take Up Your Cross
(Matthew 16:24–28; Luke 9:23–27)
34Then Jesus called the crowd to Him along with His disciples, and He told them, “If anyone wants to come after Me, he must deny himself and take up his cross and follow Me. 35For whoever wants to save his life will lose it, but whoever loses his life for My sake and for the gospel will save it.
36What does it profit a man to gain the whole world, yet forfeit his soul? 37Or what can a man give in exchange for his soul? 38If anyone is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in His Father’s glory with the holy angels.”
He put before them another parable
"The kingdom of heaven is like a mustard seed that a man planted in his field.
https://youtu.be/gVZKWCXehJw
The Hope that May be in Little ThingsR. Tuck Matthew 13:31
A Rash Zeal for Amendment InjuriousW. M. Taylor. D. D.Matthew 13:24-41
Believers are a Choice People -- Choice GrainMatthew 13:24-41
Blending of Wicked with GodlyA. Fuller.Matthew 13:24-41
Difficulty of Right Judgment in SocietyMarcus Dods.Matthew 13:24-41
Fifth Sunday After EpiphanyJ. A. Seiss, D.D.Matthew 13:24-41
I Shall Show You How Fitly the End of the World May be Compared to HarvestB. Keach.Matthew 13:24-41
I Shall Show You How the TaresMatthew 13:24-41
I Will Show You How the WheatMatthew 13:24-41
Likeness of Wheat and TaresHugh Macmillan.Matthew 13:24-41
Mixture of Tare and WheatBishop Thomas.Matthew 13:24-41
Points in the ParableAnon.Matthew 13:24-41
Separate Bundles of TaresMatthew Henry.Matthew 13:24-41
Separating Tares from WheatVan Lennep.Matthew 13:24-41
Sowing Tares in MaliceMatthew 13:24-41
Tares and WheatThe PulpitMatthew 13:24-41
The Conditions and Limitations of Moral GrowthE. D. Green.Matthew 13:24-41
The End of the WorldMarcus, Dods.Matthew 13:24-41
The Mixed State SocietyDr. M. DodsMatthew 13:24-41
The Parable of the TaresJ. C. JonesMatthew 13:24-41
The Parable of the Wheat and the TaresMatthew 13:24-41
The TaresW. M. Taylor. D. D.Matthew 13:24-41
The Tares and the WheatC. Bradley, M. A.Matthew 13:24-41
The Tares and the WheatB. W. Noel.Matthew 13:24-41
The Tares and WheatExpository OutlinesMatthew 13:24-41
The Two SowersH. Bonar, D. D.Matthew 13:24-41
The Wheat and the TaresE. Gray, M. A.Matthew 13:24-41
What Should a Believer Do to Ripen for the HarvestMatthew 13:24-41
While Men Slept the Devil Sowed His Evil SeedMatthew 13:24-41
Why are the Saints Compared to WheatMatthew 13:24-41
Why God Delays to Punish the Sins of Men in This WorldT. Sherlock, D. D.Matthew 13:24-41
The Great Administrator's ForesightP.C. Barker Matthew 13:24-30, 36-43
A Great Growth from a Small SeedW. Arnot.Matthew 13:31-32
The Grain of Mustard SeedJ. Campbell.Matthew 13:31-32
The Herb that is a TreeP.C. Barker Matthew 13:31, 32
The Mustard SeedW. Arnot.Matthew 13:31-32
The Mustard SeedM. Dods, D. D.Matthew 13:31-32
The Mustard Seed and the LeavenW.F. Adeney Matthew 13:31-33
Parable and ProphecyJ.A. Macdonald Matthew 13:31-35
9 a Men is implied here, that is, in addition to women and children; see Matthew 15:38.
18 b See Deuteronomy 29:4, Isaiah 42:20, Jeremiah 5:21, and Ezekiel 12:2.
26 c BYZ and TR “Do not go and tell anyone in the village.”
Luke 8:5 : “A sower went out to sow his seed. And as he was sowing, some fell along the path and was trampled, and the birds of the air devoured it.”p
Verses 11-15 record Christ’s own explanation. Luke situates the parable in a teaching tour through Galilee (8:1-4). The crowd is large, emphasizing that many will hear yet respond differently.
-century Galilean farmers broadcast seed by hand, then plowed it under. A single field often contained hard footpaths, limestone shelves inches below soil, and weed-filled corners, just as Jesus describes. Archaeological digs at Tagbha and Nazareth Village have unearthed terraced plots and beaten footpaths matching this mosaic of soils, lending vivid realism to the parable.
: “The seed is the word of God.”
A seed carries everything needed for life in compact genetic code—an apt image of the gospel, which “is the power of God for salvation to everyone who believes” (Romans 1:16). Molecular biology’s discovery that DNA stores digital information reinforces the divine wisdom of employing seed as metaphor; complex, specified information never arises without an intelligent sender.
The Sower:
Christ And His
Ministers
Jesus is the primary Sower (cf. John 4:36-38). By extension, every believer who proclaims Scripture spreads that same seed (2 Corinthians 5:20). The Sower’s generosity—casting seed everywhere—reveals God’s universal offer of grace (1 Timothy 2:4).
The Four Soils: Conditions Of The Heart1. The Path – Hardened Resistance
Luke 8:12: “
The devil
comes and takes away
the word
from their hearts,
so that they may
not
believe and be saved.”
Continuous foot traffic packed the path; likewise habitual sin, cynicism, or pride packs a heart. The birds symbolize demonic opposition. Comparative texts: 2 Corinthians 4:4; Revelation 12:9. Behavioral studies confirm that repeated rejection of moral truth dulls conscience responsiveness (Romans 1:21).
2. Rocky Ground – Shallow Enthusiasm
Luke 8:13: “They believe for a while, but in the time of testing, they fall away.”
Beneath a thin layer of soil lies bedrock. The plant germinates quickly yet cannot root. Trials—persecutions, intellectual objections, social cost—reveal the absence of regenerative depth (1 John 2:19). Manuscript evidence from early papyri (𝔓75, 3rd century) preserves this warning unchanged, underscoring its lasting relevance.
3. Among Thorns – Worldly Distraction
Luke 8:14: “They are choked by the worries, riches, and pleasures of life.”
The word ‘choked’ (synpnigō) evokes strangulation. Modern parallels include materialism, digital overload, and career idolatry. Jesus links anxiety and wealth in the Sermon on the Mount (Matthew 6:24-34), predicting exactly the psychological conflict therapists now document between consumerism and well-being.
4. Good Soil – Receptive Perseverance
Luke 8:15: “They hear the word and retain it in a good and noble heart, and by persevering produce a crop.”
‘Retain’ (katechō) implies deliberate holding fast (Hebrews 3:6). Fruitfulness (thirty-, sixty-, hundredfold: Mark 4:20) shows genuine conversion. Archaeological data from Galilee’s basalt soils indicate that, when properly prepared, yields of that magnitude were achievable, rendering Jesus’ numbers credible rather than hyperbolic.
Faith Dynamics And Human Responsibility
The parable balances divine initiative (the seed’s life) with human accountability (soil condition). Romans 10:17 affirms that “faith comes by hearing,” yet Hebrews 3:7-8 warns, “Do not harden your hearts.” Scripture consistently teaches synergism in reception, monergism in regeneration—God alone gives life, but humans are commanded to listen.
Sovereignty And Providence In GerminationMark 4:27
parallels emphasize the mystery of growth: “He does not know how.” Botanical science still marvels at germination triggers (moisture, oxygen, temperature) encoded by the Creator. Similarly, the Holy Spirit activates the implanted word (James 1:21) beyond human manipulation (John 3:8).
Old Testament EchoesIsaiah 55:10-11
compares God’s word to rain and seed, guaranteeing efficacy. Jeremiah 4:3 urges, “Break up your fallow ground,” foreshadowing heart preparation. Psalm 126:5-6 pictures sowing in tears, reaping in joy—resonating with evangelistic labor.
Comparative Parallels In The SynopticsMatthew 13 and Mark 4
include identical seed categories, stressing that the parable’s core symbolism
was a fixed element of Jesus’ teaching.
The triple attestation strengthens historical reliability under the criterion
of multiple
independent sources (see early citations by
church fathers:
Irenaeus, A.D. 180, Against Heresies 3.9.2).
Early Church Reception & Manuscript Stability
Sinaiticus (ℵ, 4th century) and Codex Vaticanus (B) transmit Luke 8 without substantive variant affecting meaning, demonstrating textual purity. Patristic homilies from Origen and Chrysostom interpret the soils identically, showing doctrinal continuity.
Practical Applications
For
Evangelism & Discipleship
Expect varied responses; do not measure faithfulness by immediate results.
• Address heart conditions: apathy (path), shallow emotion (rock), competing loyalties (thorns).
• Cultivate good soil through prayer, apologetics, fellowship, and sustained teaching
(Acts 2:42).
• Perseverance—not mere profession—marks authentic faith
(Colossians 1:23).
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.
Alive with Christ
(Colossians 2:6–23)
And you were dead in your trespasses and sins, in which you used to walk when you conformed to the ways of this world and of the ruler of the power of the air, the spirit who is now at work in the sons of disobedience.
All of us also lived among them at one time, fulfilling the cravings of our flesh and indulging its desires and thoughts. Like the rest, we were by nature children of wrath.
But because of His great love for us, God, who is rich in mercy,
made us alive with Christ even when we were dead in our trespasses. It is by grace you have been saved!
And God raised us up with Christ and seated us with Him in the heavenly realms in Christ Jesus, in order that in the coming ages He might display the surpassing riches of His grace, demonstrated by
His kindness to us in Christ Jesus.
For it is by grace you have been saved through faith, and this not from yourselves; it is the gift of God,
not by works, so that no one can boast.
For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance as our way of life.
One IN Christ
In and Out
(Philippians 2:1–4)
Therefore remember that formerly you
who are Gentiles in the flesh
and called uncircumcised by the
so-called circumcision
(that done in the body by human hands)—
Remember
that at that time you were separate
from Christ, alienated
from the
commonwealth of Israel, and strangers to
the covenants of the promise,
without
hope and without God in the world.
But now in Christ Jesus
you
who once were far away
have been brought
near
through the blood of Christ.
For He Himself
is our peace, who has made
the two one and has
torn
down the dividing wall of hostility
By abolishing in His flesh
the law of
commandments and decrees.
He did this
to
create in Himself
one new man
out of the two,
thus making peace
and
reconciling both of them to God in one body
through the cross,
by which He put to death their hostility.
He came and preached peace to you who were far away and peace to those who were near.
For through Him we both have access to the Father by one Spirit.
Christ Our Cornerstone
(Isaiah 28:14–22; 1 Corinthians 3:10–15; 1 Peter 2:1–8)
Therefore
you are no longer strangers and foreigners,
but fellow citizens with
the saints and members of God’s household,
Built
on the foundation of the apostles and prophets, with
Christ Jesus Himself as the cornerstone.
In
Him the whole building is fitted together and grows
into a holy temple in the Lord.
And in Him you too are being built together into a dwelling place for God in His Spirit.
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.
When seeking what we can learn from the thief on the cross, it should be remembered that at the time of Jesus’ crucifixion, two thieves were crucified beside Him (Luke 23:33–43), and both began their time on the cross by mocking and blaspheming Him (Matthew 27:44; Mark 15:32), as did many of the spectators. One of the thieves responded in faith to the message of salvation and was taken to paradise that very day. He is the one usually referred to as the thief on the cross. The man on the cross on the other side of Jesus never repented, as far as we know. So, at Calvary we have a picture of the two possible responses people can have to the Savior.
It is remarkable that, while in the excruciating and mind-numbing torment of the cross, the Son of Man had the heart, mind, and will to pray for others. Yet it is a miracle that one thief, while in agony himself, heard the Spirit of God call him to repentance and acceptance of the forgiveness God was just about to provide through the death of Christ. While the disciples were abandoning the Lord, this man answered the call, and his sins were forgiven, including his blasphemy against the Son of God (Luke 5:31-32, 12:8–10).
That the other thief rejected Jesus is remarkable in its own right. While being tortured on the cross he literally joined his torturers in insulting the Savior of the world, and he most likely did so because he wanted his torturers to think he was just like them, joined to the world and with no love for God (Matthew 27:44). Not only was this man next to the Savior, he heard Him pray, he witnessed the salvation of the other thief, he saw the world go dark, and he heard the testimony of the Son. But his pride kept him from submitting to the only One who could save him, and when he one day bows to the Name he mocked, he will be doing so reluctantly and while in torment (Philippians 2:10).
What we learn from the saved thief on the cross is that we are all sinners in need of a Savior, and no matter the number of our sins and no matter if we, or the world, think our sins are minor or extreme, it is never too late to repent and accept the free gift of salvation (Ephesians 2:8–9; Revelation 22:17). Moreover, as long as someone still has a mind and the will to choose life over death (Hebrews 9:27), it is not too late to proclaim the gospel, which hopefully will open a heart to a miracle by the Holy Spirit.
2 Peter 3
By recalling what was foretold
by
The Holy Prophets
and commanded by
our
Lord and Savior through your apostles
1 Corinthians 12:28
And in the church God has appointed
first of all
apostles, second prophets,
third teachers,
then workers of miracles, and those
with gifts of healing,
helping, administration, and various tongues
Revelation 21:14
The
Wall of the City had
Twelve Foundations Bearing
the
Names of
the
Twelve
Apostles of the Lamb
(Ruth 1:1–5)
Honor the widows who are Truly widows
But if a Widow
Has children or grandchildren,
They must first learn
to show
Godliness to their own
Family
and Repay their parents,
for
This is pleasing in the
Sight of God
The widow who is truly in need and left all alone
puts her hope in God
and
continues night and day in her
petitions and prayers.
But she who
lives for pleasure is dead even
while she is still alive.
Give these Instructions
To the Believers,
So that they will be
Above Reproach
If anyone does not provide
for his own,
and especially his own household,
he has
denied the faith and is worse
than an unbeliever.
A widow should be enrolled
if she is at least
sixty
years old, faithful to her husband,
and well known for good deeds
such as
bringing up children, entertaining strangers,
washing the feet
of the saints, imparting relief to the afflicted,
and
Devoting herself to every good work.
But refuse to enroll younger widows
For when their passions draw them away
from Christ,
they will want to marry, and thus will
incur judgment
because they are setting aside their
first faith
At the same time
they will also learn to be idle, going from
house to house
and being not only idle, but also
gossips and busybodies,
discussing things they should not mention.
So I Advise
The younger widows to marry, have children,
and
Manage their Households,
Denying
The Adversary Occasion for Slander
For some have
Already Turned aside to Follow Satan
If any believing woman has dependent widows, she must assist them and
not allow the church to be burdened,
so that it can help the widows who are truly in need.
Honoring Elders
Elders
who lead effectively are
worthy of double honor,
especially
those who work hard at
preaching and teaching
For the Scripture says,
“Do not muzzle an ox while it is treading
out the grain,”and,
“The worker is worthy
of his wages
Do not entertain
an accusation against an elder,
except on the
testimony of two or three witnesses.
But those
who persist in sin should be rebuked
in front of everyone,
so that the others will stand in fear of sin
A Charge to Timothy
I solemnly charge you before
God and Christ Jesus
And the Elect Angels
To Maintain these Principles
Without Bias,
and to do
Nothing out of Partiality
Do not be too quick in the laying on of hands and thereby share in the sins of others. Keep yourself pure.
Stop drinking only water and use a little wine instead, because of your stomach and your frequent ailments.
The Sins of some Men are Obvious,
Going
Ahead of them to Judgment;
but the sins
of others do Not Surface
Until Later
In the same way,
Good deeds are obvious,
and
Even the ones that are
Inconspicuous
Cannot Remain Hidden
Paul charges Titus,
“You must teach what is in accord with sound doctrine”
(Titus 2:1).
Such a mandate makes it obvious that sound doctrine is important.
But why is it important?
Does it
REALLY make a difference
WHAT
We Believe?!?
Sound doctrine is important because our faith is based
on a specific message.
The overall teaching of the church contains many elements,
but the primary message is explicitly defined:
“Christ died for our sins according to the Scriptures [and] . . .
he was raised
on the third day according to the Scriptures”
(1 Corinthians 15:3-4).
This is the unambiguous good news, and it is “of first importance.” Change that message, and the basis of faith shifts from Christ to something else. Our eternal destiny depends upon hearing “the word of truth, the gospel of your salvation” (Ephesians 1:13; see also 2 Thessalonians 2:13-14).
Sound doctrine is important because the gospel is a sacred trust, and we dare not tamper with God’s communication to the world. Our duty is to deliver the message, not to change it. Jude conveys an urgency in guarding the trust: “I felt I had to write and urge you to contend for the faith that was once for all entrusted to the saints” (Jude 1:3; see also Philippians 1:27). To “contend” carries the idea of strenuously fighting for something, to give it everything you’ve got. The Bible includes a warning neither to add to nor subtract from God’s Word (Revelation 22:18-19). Rather than alter the apostles’ doctrine, we receive what has been passed down to us and keep it “as the pattern of sound teaching, with faith and love in Christ Jesus” (2 Timothy 1:13).
In 1 Timothy 5:17–25, the apostle Paul gave special guidance regarding church leadership. He recognized that these individuals were not perfect. But Paul was eager for the church to appreciate and acknowledge the value of pastors, teachers, elders, and other leaders who work hard and serve in a worthy manner: “The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching” (1 Timothy 5:17).
Paul considered ministry leadership an honorable position to hold. Earlier, he told Timothy, “This is a trustworthy saying: ‘If someone aspires to be a church leader, he desires an honorable position’” (1 Timothy 3:1, NLT). The leader who performs the duties of his position responsibly and diligently, according to Scripture, is worthy of double honor.
“Double honor” refers not only to an abundance of respect and obedience from members of the church but also reasonable pay. The Greek word translated “double” in 1 Timothy 5:17 means “two-fold.” And the term for “honor” in the original language includes the notion of a price or compensation. In English, we also connect the word honor with the idea of recompence through the noun honorarium, “a payment for unbilled professional services.” Paul felt that dutiful and diligent shepherds of God’s flock, the church, ought to be honored in two ways: in proper esteem and fair compensation.
Paul’s meaning becomes apparent in his following statement: “For the Scripture says, ‘You must not muzzle an ox to keep it from eating as it treads out the grain.’ And in another place, ‘Those who work deserve their pay!’” (1 Timothy 5:18, NLT). The apostle argued that, if God in His law had made provision for the hard-working ox (Deuteronomy 25:4), then members of Christ’s body ought to show proper concern for their spiritual leaders. Paul’s second statement, “The laborer deserves his wages” (ESV), closely resembles these words of Jesus: “For the worker deserves his wages” (Luke 10:7).
Elsewhere, Paul said, “Those who are taught the word of God should provide for their teachers, sharing all good things with them” (Galatians 6:6, NLT). The church has an obligation to protect dedicated leaders from being overworked and underpaid. Failure to adequately support them indicates a lack of honor.
Paul’s use of “double honor” is probably associated with the “double portion” reserved for the oldest son in a family (Deuteronomy 21:17). The dual benefit of being the firstborn was both respect and financial reward.
Paul worked as a tentmaker to support himself in ministry (Acts 18:3; 1 Corinthians 9:3–18; 1 Thessalonians 2:9; 2 Thessalonians 3:8) but considered his position the exception, not the rule. Scripture teaches that it is both suitable and essential for Christian ministers to receive financial support from the congregations they serve, just as a laborer rightly deserves a paycheck from his employer.
Paul singled out preachers and teachers, indicating that their work is of utmost importance in the church. Those who fulfill these services in a commendable manner are especially deserving of double honor.
Many of Solomon’s proverbs emphasize the importance of maintaining honesty and integrity in all aspects of life. Using “dishonest scales” as a metaphor for fraudulent business practices, Solomon places one’s commercial and professional ethics squarely in the realm of spirituality: “The Lord detests the use of dishonest scales, but he delights in accurate weights” (Proverbs 11:1, NLT).
In ancient trade and commerce, scales were commonly used to weigh, measure, and assign value to currency, goods, produce, grain, and other commodities. Scales were utilized in most daily marketplace transactions. These scales or balances were constructed of a horizontal bar with a suspended plate at either end. One side held the object to be weighed, and the other bore a counterweight. Unscrupulous merchants used “dishonest scales” (NIV, NLT) or “a false balance” (ESV, KJV, NASB95).
Unprincipled merchants cheated customers by using faulty, unbalanced scales and manipulating weights during transactions. To boost profits, some might use two sets of stone weights when valuing merchandise—utilizing lighter weights when selling goods (offering less product for the stated price) and heavier weights when buying (acquiring more goods for the same price).
The practice of using dishonest scales was strictly prohibited by biblical law: “Do not have two differing weights in your bag—one heavy, one light. Do not have two differing measures in your house—one large, one small. You must have accurate and honest weights and measures, so that you may live long in the land the Lord your God is giving you. For the Lord your God detests anyone who does these things, anyone who deals dishonestly” (Deuteronomy 25:13–16; see also Leviticus 19:35–36).
The prophets vehemently condemned the use of dishonest scales, characterizing it as a wicked and disgusting practice to oppress the poor and vulnerable: “What shall I say about the homes of the wicked filled with treasures gained by cheating? What about the disgusting practice of measuring out grain with dishonest measures? How can I tolerate your merchants who use dishonest scales and weights? The rich among you have become wealthy through extortion and violence. Your citizens are so used to lying that their tongues can no longer tell the truth. ‘Therefore, I will wound you! I will bring you to ruin for all your sins’” (Micah 6:10–13, NLT; see also Ezekiel 45:10; Hosea 12:7; Amos 8:5).
Wisdom literature echoes the law and the prophets in condemning deceitfulness and duplicity: “False weights and unequal measures—the Lord detests double standards of every kind” (Proverbs 20:10, NLT; see also Proverbs 16:11; 20:23). As God’s people, we are accountable to Him in all our dealings with others (Matthew 7:12; Luke 6:31; 1 Thessalonians 5:15). Whenever we have the opportunity, “we should do good to everyone” (Galatians 6:10; see also Ephesians 4:28).
Instead of Selfishly
Harming and Cheating People
for
Personal Gain,
We Must be Above
Reproach,
Dealing
Fairly and Accurately
"In Business"
Jesus took these principles of honesty and integrity in business a step further,
teaching His followers not to be greedy but generous and compassionate toward everyone: “Love your enemies! Do good to them.
Lend to them without expecting to be repaid.
Then your reward from heaven will be very great,
and you will truly be acting as children of the Most High. . . .
You must be compassionate, just as your Father is compassionate. . . .
Give, and you will receive. Your gift will return to you in full—pressed down,
shaken together to make room for more, running over, and poured into your lap.
The amount you give will determine the amount you get back”
(Luke 6:35–38, NLT)
God is interested in every facet of our
CharACTer
He hates when we resort to dishonest gain but “loves a person who gives cheerfully”
(2 Corinthians 9:7, NLT).
In passages such as Proverbs 11:1, the Bible emphasizes God’s extreme displeasure with fraudulent or unfair business practices and His intense delight in fairness, accuracy, honesty, and integrity. Instead of using dishonest scales, God’s children “should be rich in good works and generous to those in need, always being ready to share with others” (1 Timothy 6:18, NLT).
Elders
In the New Testament, the term "elder" (Greek: presbyteros) is used to
denote leaders within the early
Christian church.
role of an elder is primarily one of
Spiritual Oversight and Governance
within
The local Congregation
Elders are
often associated with the
Responsibilities
of
Teaching, shepherding,
and
Maintaining Doctrinal Purity
The qualifications for elders are outlined in
several passages, most
notably in 1 Timothy 3:1-7 and Titus 1:5-9.
According to
1 Timothy 3:2-7 , an elder must be
"above reproach,
the husband of but one wife, temperate, self-controlled,
respectable,
hospitable, able to teach, not given to drunkenness,
not violent
but gentle, not quarrelsome, not a lover of money."
Additionally, he must manage his own
family well and
have a good reputation with outsiders.
The role of elders is further emphasized
in Acts 14:23 , where
Paul and Barnabas
"appointed elders for them in each church and,
with prayer and fasting,
committed them to the Lord in whom
they had believed."
This indicates the importance of elders in establishing
and
maintaining church order and doctrine.
Elders are also seen as shepherds of the flock,
as described in 1 Peter 5:1-3 :
"As a fellow elder, a witness of Christ’s sufferings, and a partaker of the glory to be revealed, I appeal to the elders among you: Be shepherds of God’s flock that is among you, watching over them—not out of compulsion, but because it is God’s will; not out of greed, but out of eagerness; not lording it over those entrusted to you, but being examples to the flock."
Jesus Says in His High Priestly Prayer,
noting that none of His disciples were lost except for the
“son of destruction”
The Apostle Paul also uses the exact phrase in 2 Thessalonians 2:3 to describe
the “man of lawlessness”
or the Antichrist, who will appear in
the end times
In biblical Hebrew, calling someone the "son of [trait]" means they thoroughly embody that characteristic.
Thus, it describes individuals who are irrevocably devoted to spiritual ruin
Deacons
The role of deacons (Greek: diakonos)
is distinct from that of elders,
focusing more on
service and administration within
the church
The term "deacon"
is derived from the Greek word for
"servant" or "minister,"
highlighting their role in practical service to the church body.
The qualifications for deacons are similarly detailed in 1 Timothy 3:8-13 . Deacons are to be "worthy of respect, sincere, not indulging in much wine, and not pursuing dishonest gain. They must hold to the mystery of the faith with a clear conscience. They must first be tested; then, if they are above reproach, let them serve as deacons." Like elders, deacons are also expected to manage their households well.
The origin of the deacon's role is often traced back to Acts 6:1-6 , where the apostles appointed seven men to oversee the distribution of food to widows, allowing the apostles to focus on prayer and the ministry of the word. This passage highlights the deacon's role in addressing practical needs within the church community.
Deacons serve under the oversight of the elders, assisting in various tasks to ensure the smooth operation of church functions. Their service is vital to the church's mission, as it allows elders to concentrate on spiritual leadership and teaching.
In summary, both elders and deacons play crucial roles in the structure and function of the church. Elders provide spiritual oversight and teaching, while deacons focus on service and administration, each contributing to the health and growth of the Christian community.
Titus 1:
For this cause left I you in Crete, that you should set in order the things that are wanting, and ordain elders in every city, as I had appointed you:
Timothy 3:1-16
This is a true saying, If a man desire the office of a bishop, he desires a good work.
.
1 Timothy 3:2
A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach;
Acts 14:23
And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.
Acts 15:2
When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem to the apostles and elders about this question.
Acts 20:28
Take heed therefore to yourselves, and to all the flock, over the which the Holy Ghost has made you overseers, to feed the church of God, which he has purchased with his own blood
Acts 20:17
And from Miletus he sent to Ephesus, and called the elders of the church.
Philippians 1:1
Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:
In the biblical context, the term "elder" holds significant importance both in the Old and New Testaments, referring to individuals who hold positions of authority, leadership, and responsibility within the community or church. The role of an elder is multifaceted, encompassing spiritual guidance, governance, and pastoral care.
In the Old Testament,
Elders were respected leaders and
decision-makers
Within the Israelite community.
They were often associated with
Wisdom and experience, playing
Crucial roles
in the administration
of Justice
and the maintenance
of social order
For instance, in Exodus 3:16, God instructs Moses to gather the elders of Israel to communicate His plans for delivering the Israelites from Egypt: "Go, assemble the elders of Israel and say to them, ‘The LORD, the God of your fathers—the God of Abraham, Isaac, and Jacob—has appeared to me and said: I have watched over you and have seen what has been done to you in Egypt.’" .
Elders also played a role in religious ceremonies and were involved in
significant communal decisions
In Deuteronomy 19:12, they are tasked with ensuring justice in cases of manslaughter:
"Then the elders of his city shall send for him, bring him back from the city, and hand him over to the avenger of blood to die." .
In the New Testament,
the role of elders becomes
more
defined within
the
Structure of the early Christian Church
Elders,
also known as presbyters, were appointed to
oversee
The spiritual well-being of the congregation,
teach sound
Doctrine, and provide pastoral care.
The Apostle Paul, in his Epistles,
outlines the
Qualifications and responsibilities of elders,
emphasizing
their role as shepherds of God's flock
In Acts 14:23, Paul and Barnabas appoint elders in the churches they established: "Paul and Barnabas appointed elders for them in each church, and with prayer and fasting, they committed them to the Lord, in whom they had believed." . This practice underscores the importance of having mature, spiritually grounded leaders to guide the church.
Paul further elaborates on the qualifications of an elder in 1 Timothy 3:1-7 and Titus 1:5-9, highlighting attributes such as being above reproach, self-controlled, hospitable, able to teach, and holding firmly to the trustworthy message as taught. These passages reflect the high moral and spiritual standards expected of those in leadership.
Elders are tasked with shepherding
the church,
providing spiritual oversight,
and
ensuring doctrinal purity
In 1 Peter 5:1-3, Peter exhorts the elders: "As a fellow elder, a witness of Christ’s sufferings, and a partaker of the glory to be revealed, I appeal to the elders among you: Be shepherds of God’s flock that is among you, watching over them—not out of compulsion, but because it is God’s will; not out of greed, but out of eagerness; not lording it over those entrusted to you, but being examples to the flock." .
Elders are also involved in decision-making processes within the church, as seen in Acts 15, where the apostles and elders convene to address doctrinal disputes. Their role is both pastoral and administrative, ensuring the church remains faithful to its mission and teachings.
The role of an elder, as depicted in the Bible, is one of significant responsibility and honor. Elders are called to lead by example, uphold the teachings of Scripture, and care for the spiritual needs of the congregation.
Their leadership is vital to the health
and
growth of the church,
as they guide believers in their
faith journey
and
uphold the TRUTH of the Gospel
A name frequently used in the Old Testament as denoting
A person clothed with authority,
and
entitled to respect and reverence
(Genesis 50:7).
It also denoted a political office (Numbers 22:7). The "elders of Israel" held a rank among the people indicative of authority. Moses opened his commission to them (Exodus 3:16). They attended Moses on all important occasions. Seventy of them attended on him at the giving of the law (Exodus 24:1). Seventy also were selected from the whole number to bear with Moses the burden of the people (Numbers 11:16, 17). The "elder" is the keystone of the social and political fabric wherever the patriarchal system exists. At the present day this is the case among the Arabs, where the sheik (i.e., "the old man") is the highest authority in the tribe. The body of the "elders" of Israel were the representatives of the people from the very first, and were recognized as such by Moses. All down through the history of the Jews we find mention made of the elders as exercising authority among the people. They appear as governors (Deuteronomy 31:28), as local magistrates (16:18), administering justice (19:12). They were men of extensive influence (1 Samuel 30:26-31). In New Testament times they also appear taking an active part in public affairs (Matthew 16:21; 21:23; 26:59).
The Jewish eldership was transferred from the old dispensation to the new. "The creation of the office of elder is nowhere recorded in the New Testament, as in the case of deacons and apostles, because the latter offices were created to meet new and special emergencies, while the former was transmitted from the earlies times. In other words, the office of elder was the only permanent essential office of the church under either dispensation."
The "elders" of the New Testament church were the "pastors" (Ephesians 4:11), "bishops or overseers" (Acts 20:28), "leaders" and "rulers" (Hebrews 13:7; 1 Thessalonians 5:12) of the flock. Everywhere in the New Testament bishop and presbyter are titles given to one and the same officer of the Christian church. He who is called presbyter or elder on account of his age or gravity is also called bishop or overseer with reference to the duty that lay upon him (Titus 1:5-7; Acts 20:17-28; Philippians 1:1).
The prosperity gospel movement closely resembles some of the
destructive
greed sects that infiltrated the early church.
Paul and the other apostles
were not accommodating to or conciliatory
with the false
teachers who propagated such heresy.
They identified
them as dangerous false teachers and
urged Christians to avoid them.
Paul warned Timothy about such men in
1 Timothy 6:5, 9-11.
These men of “corrupt mind” supposed godliness
was a means of gain
and their desire for riches was a trap that brought them
“into ruin and destruction”
(v. 9).
The pursuit of wealth
is a dangerous path for Christians and one which
God warns about:
“For the love of money is a root of all kinds of evil.
Some people, eager for money,
have wandered from
the faith and pierced themselves with many griefs”
(v. 10)
. If riches were a reasonable goal for the godly,
Jesus would have pursued it.
But He did not, preferring instead to have no place
to lay His head
(Matthew 8:20)
and teaching His disciples to do the same.
It should also be remembered that the only disciple concerned
with wealth was Judas.
Paul said covetousness is idolatry (Ephesians 5:5) and instructed the Ephesians to avoid anyone who brought a message of immorality or covetousness (Ephesians 5:6-7). Prosperity teaching prohibits God from working on His own, meaning that God is not Lord of all because He cannot work until we release Him to do so. Faith, according to the Word of Faith doctrine, is not submissive trust in God; faith is a formula by which we manipulate the spiritual laws that prosperity teachers believe govern the universe. As the name “Word of Faith” implies, this movement teaches that faith is a matter of what we say more than whom we trust or what truths we embrace and affirm in our hearts.
A favorite term of prosperity gospel teachers is “positive confession.” This refers to the teaching that words themselves have creative power. What you say, prosperity teachers claim, determines everything that happens to you. Your confessions, especially the favors you demand of God, must all be stated positively and without wavering. Then God is required to answer (as though man could require anything of God!). Thus, God’s ability to bless us supposedly hangs on our faith. James 4:13-16 clearly contradicts this teaching: “Now listen, you who say, ‘Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money.’ Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes.” Far from speaking things into existence in the future, we do not even know what tomorrow will bring or even whether we will be alive.
Instead of stressing the importance of wealth,
the Bible
warns against pursuing it
Believers, especially leaders in the church (1 Timothy 3:3), are to be free from the love of money (Hebrews 13:5). The love of money leads to all kinds of evil (1 Timothy 6:10). Jesus warned, “Watch out! Be on your guard against all kinds of greed; a man’s life does not consist in the abundance of his possessions” (Luke 12:15). In sharp contrast to the prosperity gospel emphasis on gaining money and possessions in this life, Jesus said, “Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal” (Matthew 6:19). The irreconcilable contradictions between prosperity teaching and the gospel of our Lord Jesus Christ is best summed up in the words of Jesus in Matthew 6:24, “You cannot serve both God and money.”
The Gospels of Mark and Luke both relay an incident involving a widow’s gift to God. She didn’t give much—just two mites—or did she?
The story is often called the story of the widow’s mite or the story of the widow’s offering. One day, Jesus was sitting with His disciples near the temple treasury watching people depositing money into the offering receptacles. The court of women held thirteen such receptacles, and people could cast their money in as they walked by. Jesus watched as the rich were contributing large sums of money, but then along came a widow with two small coins in her hand. The ESV calls them “two small copper coins, which make a penny” (Mark 12:41). The KJV calls the coins “mites.” These were the smallest denomination of coins. The widow put her coins into the box, and Jesus called His disciples to Him and pointed out her action: “Truly I tell you, this poor widow has put more into the treasury than all the others. They all gave out of their wealth; but she, out of her poverty, put in everything—all she had to live on” (Mark 12:43–44; cf. Luke 21:1–4).
There are several things that the story of the widow’s mite teaches us. First, God sees what man overlooks. The big gifts in the temple were surely noticed by people; that’s probably what the disciples were watching. But Jesus saw what no one else did: He saw the humble gift of a poor widow. This was the gift that Jesus thought worthy of comment; this was the gift that the disciples needed to be aware of. The other gifts in the treasury that day made a lot of noise as they jingled into the receptacles, but the widow’s mites were heard in heaven.
Second, God’s evaluation is different from man’s. The widow’s two mites added up to a penny, according to man’s tabulation. But Jesus said that she had given more than anyone else that day (Mark 12:43). How could this be, when “many rich people threw in large amounts” (Mark 12:41)? The difference is one of proportion. The rich were giving large sums, but they still retained their fortunes; the widow “put in everything—all she had to live on” (Mark 12:44). Hers was a true sacrifice; the rich had not begun to give to the level of her sacrifice.
Third, God commends giving in faith. Here was a woman in need of receiving charity, yet she had a heart to give. Even though the amount was negligible—what could a widow’s mite buy?—she gave it in faith that God could use it. The widow’s faith is also evident in the fact that she gave the last of her money. Like the widow of Zarephath, who gave her last meal to Elijah (see 1 Kings 17:7–16), the widow in the temple gave away her last means of self-support. Does that mean the widow left the temple completely destitute, went home, and died of starvation? No. The Bible teaches that God provides for our needs (Matthew 6:25–34). We don’t know the details of this particular widow’s future, but we can be certain that she was provided for. Just as God provided for the widow and her son in Elijah’s day (1 Kings 17:15–16), God also provided for the widow in Jesus’ day.
It is interesting that, just before Jesus commented on the widow’s mite, He commented on the scribes “who devour widows’ houses” (Mark 12:40). The religious officials of the day, instead of helping the widows in need, were perfectly content to rob them of their livelihood and inheritance. The system was corrupt, and the darkness of the scribes’ greed makes the widow’s sacrifice shine even more brightly. “God loves a cheerful giver” (2 Corinthians 9:7), and He is faithful to take care of His own.
The Ministry of the Twelve
(Matthew 10:5–15; Mark 6:7–13)
1Then Jesus called the Twelvea together and gave them power and authority over all demons, and power to cure diseases. 2And He sent them out to proclaim the kingdom of God and to heal the sick. 3“Take nothing for the journey,” He told them, “no staff, no bag, no bread, no money,b no second tunic. 4Whatever house you enter, stay there until you leave that area. 5If anyone does not welcome you, shake the dust off your feet when you leave that town, as a testimony against them.”
6So they set out and went from village to village, preaching the gospel and healing people everywhere.
Herod Tries to See Jesus
(Matthew 14:1–12; Mark 6:14–29)
7When Herod the tetrarch heard about all that was happening, he was perplexed. For some were saying that John had risen from the dead, 8others that Elijah had appeared, and still others that a prophet of old had arisen.
9“I beheaded John,” Herod said, “but who is this man I hear such things about?” And he kept trying to see Jesus.
The Feeding of the Five Thousand
Matthew 14:13–21; Mark 6:30–44; John 6:1–15
10Then the apostles returned and reported to Jesus all that they had done. Taking them away privately, He withdrew to a town called Bethsaida. 11But the crowds found out and followed Him. He welcomed them and spoke to them about the kingdom of God, and He healed those who needed healing.
12As the day neared its end, the Twelve came to Jesus and said, “Dismiss the crowd so they can go to the surrounding villages and countryside for lodging and provisions. For we are in a desolate place here.”
13But Jesus told them, “You give them something to eat.”
“We have only five loaves of bread and two fish,” they answered, “unless we go and buy food for all these people.” 14(There were about five thousand men.)
He told His disciples, “Have them sit down in groups of about fifty each.” 15They did so, and everyone was seated.
16Taking the five loaves and the two fish and looking up to heaven, Jesus spoke a blessing and broke them. Then He gave them to the disciples to set before the people.
17They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces that were left over.
Peter’s Confession of Christ
(Matthew 16:13–20; Mark 8:27–30; John 6:67–71)
One day as Jesus was praying in private and the disciples were with Him,
He questioned them: “Who do the crowds say I AM?”
They replied, “Some say John the Baptist; others say Elijah; and still others,
that a prophet of old has arisen.”
“But what about you?”
Jesus asked. “Who do you say I AM?”
Peter answered,
The Christ of God.”
Christ’s Passion Foretold
(Matthew 16:21–23; Mark 8:31–33)
21Jesus strictly warned them not to tell this to anyone. 22“The Son of Man must suffer many things,” He said. “He must be rejected by the elders, chief priests, and scribes, and He must be killed and on the third day be raised to life.”
Take Up Your Cross
(Matthew 16:24–28; Mark 8:34–38)
23Then Jesus said to all of them, “If anyone wants to come after Me, he must deny himself and take up his cross daily and follow Me. 24For whoever wants to save his life will lose it, but whoever loses his life for My sake will save it.
25What does it profit a man to gain the whole world, yet lose or forfeit his very self? 26If anyone is ashamed of Me and My words, the Son of Man will be ashamed of him when He comes in His glory and in the glory of the Father and of the holy angels. 27But I tell you truly, some who are standing here will not taste death before they see the kingdom of God.”
The Transfiguration
(Matthew 17:1–13; Mark 9:1–13; 2 Peter 1:16–21)
28About eight days after Jesus had said these things, He took with Him Peter, John, and James, and went up on a mountain to pray. 29And as He was praying, the appearance of His face changed, and His clothes became radiantly white.30Suddenly two men, Moses and Elijah, began talking with Jesus. 31They appeared in glory and spoke about His departure, which He was about to accomplish at Jerusalem.
32Meanwhile Peter and his companions were overcome by sleep, but when they awoke, they saw Jesus’ glory and the two men standing with Him. 33As Moses and Elijah were leaving, Peter said to Jesus, “Master, it is good for us to be here. Let us put up three sheltersc—one for You, one for Moses, and one for Elijah.” (He did not know what he was saying.)
34While Peter was speaking, a cloud appeared and enveloped them, and they were afraid as they entered the cloud. 35And a voice came from the cloud, saying, “This is My Son, whom I have chosen.d Listen to Him!”
36After the voice had spoken, only Jesus was present with them. The disciples kept this to themselves, and in those days they did not tell anyone what they had seen.
generation to generation
the essential mandate to teach the ways of God to
children and descendants.
The concept emphasizes that spiritual heritage and
religious truths must be actively
transferred from the older generation to the younger
one to sustain a living faith
Jesus said we are to forgive others “seventy times seven” in response to Peter’s question, “Lord, how many times shall I forgive my brother when he sins against me? Up to seven times?” (Matthew 18:21-22). To fully understand what Jesus was saying, we must look at the context of the whole chapter, for Jesus was speaking not only about forgiving one another but about Christian character, both in and out of the church. The admonition to forgive our brother seventy times seven follows Jesus’ discourse on discipline in the church (Matthew 18:15-20), in which He lays down the rules for restoring a sinning brother.
Peter, wishing to appear especially forgiving and benevolent, asked Jesus if forgiveness was to be offered seven times. The Jewish rabbis at the time taught that forgiving someone more than three times was unnecessary, citing Amos 1:3-13 where God forgave Israel’s enemies three times, then punished them. By offering forgiveness more than double that of the Old Testament example, Peter perhaps expected extra commendation from the Lord. When Jesus responded that forgiveness should be offered four hundred and ninety times, far beyond that which Peter was proposing, it must have stunned the disciples who were listening. Although they had been with Jesus for some time, they were still thinking in the limited terms of the law, rather than in the unlimited terms of grace.
By saying we are to forgive those who sin against us seventy times seven, Jesus was not limiting forgiveness to 490 times, a number that is, for all practical purposes, beyond counting. Christians with forgiving hearts not only do not limit the number of times they forgive; they continue to forgive with as much grace the thousandth time as they do the first time. Christians are only capable of this type of forgiving spirit because the Spirit of God lives within us, and it is He who provides the ability to offer forgiveness over and over, just as God forgives us over and over.
Jesus’ parable of the unforgiving servant follows directly after His “seventy times seven” speech, driving home the point that if we are forgiven the enormous debt of sin against a holy God, how much more should we be eager to forgive those who sin against us, who are just as sinful as they? Paul parallels this example in Ephesians 4:32 where he admonishes us to forgive one another “even as God for Christ’s sake has forgiven you.” Clearly, forgiveness is not to be meted out in a limited fashion but is to be abundant, overflowing, and available to all, just as the measureless grace of God is poured out upon us.
The idea that Jesus had nowhere to lay His head comes directly from a conversation recorded in the book of Matthew and again in the book of Luke. Jesus was talking to a scribe who wished to follow Jesus and become a disciple. In fact, the scribe boasted, “Teacher, I will follow you wherever you go.” Jesus replied, “Foxes have dens and birds have nests, but the Son of Man has no place to lay his head” (Matthew 8:19–20; Luke 9:57–58).
These same passages mention two others who had similar discussions with Jesus. In each case, Jesus made the point that there is a cost to following Him. The scribe who said he wanted to follow Jesus wherever He went was not considering the lifestyle Jesus led. Our Lord was functionally homeless; He and His disciples stayed in the homes of those who would take them in (see Luke 10:6–8). The scribes were among the wealthier citizens. It was as if Jesus were saying, “Are you sure you want to be homeless with Me?” Even the animals have a place to stay—foxes have holes and the birds have nests—but Jesus literally had “nowhere to lay his head.” He wanted the scribe to truly count the cost of what he was proposing. It is always wise to count the cost (Luke 14:28).
Many would-be followers of Christ expected that He would soon set up His kingdom, and they wanted to be on the winning side to partake of the glorious victory (see Luke 19:11). The scribe in Matthew 8 was probably looking to follow Jesus straight into the kingdom, where he would share in ruling the world. But Jesus wanted the scribe to understand that to follow Him is not to find earthly glory; it is to share in earthly suffering. There was no golden throne awaiting His disciples but only privation and poverty. The King was homeless.
The fact that Jesus had nowhere to lay His head does not mean that every Christian today is called to live a life of poverty or forsake family and friends. Even in Jesus’ day, some of His followers were wealthy (Joseph of Arimathea, for example, in Matthew 27:57). But every Christian should be willing to forsake all. Every believer is called to give up any idol that stands in the way of following Christ wholeheartedly. Each of us knows what that thing is and how difficult it is to say goodbye to it. But, in the end, the heart that loves Christ will dispose of that competing love, despite the very real pain and anguish of doing so. We are all like the merchant who found that pearl of great price and sold everything he had to possess it (Matthew 13:45–46). Foxes have dens, and birds have nests, but in this world we may have to do without, for we look for “a building from God, an eternal house in heaven, not built by human hands” (2 Corinthians 5:1). There we will find a place to lay our head.
Giving to the Needy
(Deuteronomy 15:7–11)
1“Be careful not to perform your righteous actsa before men to be seen by them. If you do, you will have no reward from your Father in heaven.
2So when you give to the needy, do not sound a trumpet before you, as the hypocrites do in the synagogues and on the streets, to be honored by men. Truly I tell you, they already have their full reward. 3But when you give to the needy, do not let your left hand know what your right hand is doing, 4so that your giving may be in secret. And your Father, who sees what is done in secret, will reward you.
The Lord’s Prayer
(Luke 11:1–4)
And when you pray, do not be like the hypocrites.
For they love to pray standing in the synagogues and on the street corners
to be seen by men.
Truly I tell you, they already have their full reward.
But when you pray, go into your inner room, shut your door, and
pray to your Father, who is unseen.
And your Father, who sees what is done in secret, will reward you.
And when you pray, do not babble on like pagans,
for they think that
by their many words they will be heard.
Donnot be like them, for your Father knows what
you need before you ask Him.
So then, this is how you should pray:
‘Our Father in heaven,
hallowed be Your name.
Your kingdom come,
Your will be done,
on earth as it is in heaven.
Give us this day our daily bread.
And forgive us our debts,
as we also have forgiven our debtors.
And lead us not into temptation,
but deliver us from the evil one.
If you forgive men their trespasses, your heavenly Father will also forgive you.
But if you do not forgive men their trespasses, neither will your Father forgive yours.
Proper Fasting
16When you fast, do not be somber like the hypocrites, for they disfigure their faces to show men they are fasting. Truly I tell you, they already have their full reward. 17But when you fast, anoint your head and wash your face, 18so that your fasting will not be obvious to men, but only to your Father, who is unseen. And your Father, who sees what is done in secret, will reward you.
Treasures in Heaven
(Luke 12:32–34)
19Do not store up for yourselves treasures on earth, where moth and rustc destroy, and where thieves break in and steal. 20But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. 21For where your treasure is, there your heart will be also.
The Lamp of the Body
(Luke 11:33–36)
22The eye is the lamp of the body. If your eyes are good,
your whole body will be full of light. 23But if your eyes are bad,e your whole body will be full of darkness. If then the light within you is darkness, how great is that darkness!
No one can serve two masters:
Either he will
hate the one and love the other,
or he will be
devoted to the one and
despise the other.
You cannot serve both God and money
Matthew 19:24
Again I tell you, it is easier for a camel to go through a needle's eye, than for a rich man to enter into the Kingdom of God."
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Matthew 23:24
You blind guides, who strain out a gnat, and swallow a camel!
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Mark 10:25
It is easier for a camel to go through a needle's eye than for a rich man to enter into the Kingdom of God."
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Luke 18:25
For it is easier for a camel to enter in through a needle's eye, than for a rich man to enter into the Kingdom of God."
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 24:64
Rebekah lifted up her eyes, and when she saw Isaac, she dismounted from the camel.
(WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 31:34
Now Rachel had taken the teraphim, put them in the camel's saddle, and sat on them. Laban felt about all the tent, but didn't find them.
(WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Leviticus 11:4
"'Nevertheless these you shall not eat of those that chew the cud, or of those who part the hoof: the camel, because he chews the cud but doesn't have a parted hoof, he is unclean to you.
(WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Deuteronomy 14:7
Nevertheless these you shall not eat of them that chew the cud, or of those who have the hoof cloven: the camel, and the hare, and the rabbit; because they chew the cud but don't part the hoof, they are unclean to you.
(WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
1 Samuel 15:3
Now go and strike Amalek, and utterly destroy all that they have, and don't spare them; but kill both man and woman, infant and suckling, ox and sheep, camel and donkey.'"
(WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
2 Kings 8:9
So Hazael went to meet him, and took a present with him, even of every good thing of Damascus, forty camels' burden, and came and stood before him, and said, "Your son Benhadad king of Syria has sent me to you, saying,'Will I recover from this sickness?'"
(Root in WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Isaiah 21:7
When he sees a troop, horsemen in pairs, a troop of donkeys, a troop of camels, he shall listen diligently with great attentiveness."
(Root in WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Jeremiah 2:23
How are you able to say, I am not unclean, I have not gone after the Baals? see your way in the valley, be clear about what you have done: you are a quick-footed camel twisting her way in and out;
(BBE JPS NAS RSV NIV)
Zechariah 14:15
So will be the plague of the horse, of the mule, of the camel, and of the donkey, and of all the animals that will be in those camps, as that plague.
Do Not Worry
(Luke 12:22–31)
25Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes? 26Look at the birds of the air: They do not sow or reap or gather into barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? 27Who of you by worrying can add a single hour to his life?
28And why do you worry about clothes? Consider how the lilies of the field grow: They do not labor or spin. 29Yet I tell you that not even Solomon in all his glory was adorned like one of these. 30If 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?
31Therefore do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ 32For the Gentiles strive after all these things, and your heavenly Father knows that you need them. 33But seek first the kingdom of Godgand His righteousness, and all these things will be added unto you.
34Therefore do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own.
Jesus Heals a Paralytic
(Mark 2:1–12; Luke 5:17–26)
1Jesus got into a boat, crossed over, and came to His own town. 2Just then some men broughta to Him a paralytic lying on a mat. When Jesus saw their faith, He said to the paralytic, “Take courage, son; your sins are forgiven.”
3On seeing this, some of the scribes said to themselves, “This man is blaspheming!”
4But Jesus knewb what they were thinking and said, “Why do you harbor evil in your hearts? 5Which is easier: to say, ‘Your sins are forgiven,’ or to say, ‘Get up and walk’? 6But so that you may know that the Son of Man has authority on earth to forgive sins...” Then He said to the paralytic, “Get up, pick up your mat, and go home.” 7And the man got up and went home.
8When the crowds saw this, they were filled with awe and glorified God, who had given such authority to men.
Jesus Calls Matthew
(Mark 2:13–17; Luke 5:27–32)
9As Jesus went on from there, He saw a man named Matthew sitting at the tax booth. “Follow Me,” He told him, and Matthew got up and followed Him.
10Later, as Jesus was dining at Matthew’s house, many tax collectors and sinners came and ate with Him and His disciples. 11When the Pharisees saw this, they asked His disciples, “Why does your Teacher eat with tax collectors and sinners?”
12On hearing this, Jesus said, “It is not the healthy who need a doctor, but the sick. 13But go and learn what this means: ‘I desire mercy, not sacrifice.’c For I have not come to call the righteous, but sinners.d”
Deuteronomy 8:18
You shall remember the Lord your God, for it is he who gives you power to get wealth, that he may confirm his covenant that he swore to your fathers, as it is this day.
Proverbs 11:1
A false balance is an abomination to the Lord, but a just weight is his delight.
Colossians 3:23
Whatever you do, work heartily, as for the Lord and not for men,
Leviticus 19:13
You shall not oppress your neighbor or rob him. The wages of a hired servant shall not remain with you all night until the morning.
Colossians 3:17
And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him.
Proverbs 10:4
A slack hand causes poverty, but the hand of the diligent makes rich.
Proverbs 16:3
Commit your work to the Lord, and your plans will be established.
Proverbs 21:5
The plans of the diligent lead surely to abundance, but everyone who is hasty comes only to poverty.
Proverbs 13:11
Wealth gained hastily will dwindle, but whoever gathers little by little will increase it.
Proverbs 13:4
The soul of the sluggard craves and gets nothing, while the soul of the diligent is richly supplied.
Proverbs 22:29
Do you see a man skillful in his work? He will stand before kings; he will not stand before obscure men.
Ecclesiastes 9:10
Whatever your hand finds to do, do it with your might, for there is no work or thought or knowledge or wisdom in Sheol, to which you are going.
Proverbs 16:8
Better is a little with righteousness than great revenues with injustice.
Psalm 112:5
It is well with the man who deals generously and lends; who conducts his affairs with justice.
Luke 16:10
One who is faithful in a very little is also faithful in much, and one who is dishonest in a very little is also dishonest in much.
Mark 8:36
For what does it profit a man to gain the whole world and forfeit his soul?
Romans 12:2
Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.
Jeremiah 22:13
Woe to him who builds his house by unrighteousness, and his upper rooms by injustice, who makes his neighbor serve him for nothing and does not give him his wages,
James 5:4
Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of hosts.
Proverbs 22:16
Whoever oppresses the poor to increase his own wealth, or gives to the rich, will only come to poverty.
Pay Breakdown At A Glance
Hourly: $240.38 (assuming 2,080 hours a year)
Daily: $1,923.08 (assuming 260 working days a year)
Monthly: $41,666.67
Jobs Reaching This Threshold
Reaching this salary typically requires
extensive experience,
advanced education, or specialized skill sets.
In the Midwest
(e.g., the Noblesville/Indianapolis area)
This income affords significant disposable income,
allowing for a large home,
aggressive savings, and luxury purchases.
In High Cost of Living
(HCOL) areas
In cities like New York or San Francisco, heavy state taxes, a massive mortgage, and private school tuition can make this income feel more middle or upper-middle class, sometimes leading households to live paycheck-to-paycheck.
Common Financial Considerations
Tax Bracket
You will be in one of the highest marginal tax brackets, requiring careful tax planning and utilizing vehicles like 401(k)s, Backdoor Roth IRAs, or Health Savings Accounts (HSAs) to reduce your taxable burden.
Biblical teachers are called to equip believers and build up the church body. Rooted in the model of servant leadership, leaders who teach must maintain sound doctrine, exhibit humility, and dedicate themselves to studying the Word to help the congregation grow in spiritual maturity.
Key Leadership Principles for Teachers
Servant Leadership: Biblical leadership is based on selflessness and sacrifice, prioritizing the needs of others to bring people closer to God.
The Shepherd's Heart: Teachers are compared to shepherds who guide, protect, and care for those they lead, adapting to the spiritual maturity of the group.
Equipping the Saints: The primary goal of a teacher is to train and equip believers to do the work of the ministry (Ephesians 4:11-12).
Fundamental Coursework
Most programs bridge the gap between text and belief by requiring a balance of the following:
Hermeneutics: The study of the principles and methods of interpreting the Bible.
Old & New Testament Exegesis: In-depth analysis of original biblical texts, often involving Greek or Hebrew.
Systematic & Biblical Theology: Examining broad themes across the whole Bible to understand God and doctrine.
Historical Theology: Studying how the church and notable theologians have understood scripture throughout history
Responsibilities and Qualifications
Strict Accountability:
Leaders and teachers are held to a stricter standard of judgment because of the spiritual weight of their responsibility (James 3:1).
Diligent Study:
Instructors must invest time in accurate preparation and study to avoid jeopardizing the faith of their students.
Character Expectations:
Leaders are expected to be "above reproach," sensible, disciplined, hospitable, and gentle
(1 Timothy 3:1-13).
Learn about the biblical qualifications for church leaders in this breakdown of 1 Timothy 3:1-13 and Titus 1:5-9.
Biblical ordination refers to the divine process of setting apart and consecrating individuals for sacred service to God. Across the Old and New Testaments, this involves a formal transition from common life into a spiritual office, typically marked by physical cleansing, the putting on of sacred garments, and anointing.
Old Testament: The Aaronic Priesthood
The most detailed blueprint for priestly ordination is outlined for the Levites in the Hebrew Bible. God commanded Moses to formally set apart his brother, Aaron, and Aaron's sons to serve as mediators between
God and the Israelites.
The specific rituals for this ordination included:
Washing
The priests were completely washed with water to symbolize spiritual purification.
Sacred Vestments
They were clothed in specially crafted, ornate garments (like tunics, robes, and a breastpiece) to mark their set-apart status.
Atoning Sacrifices
Bulls and rams were offered as sin and burnt offerings.
Anointing
Anointing oil was poured over the priests and the tabernacle to consecrate them and signify the coming of the Holy Spirit.
Consecration Period
The priests remained at the entrance of the tent of meeting for seven days to complete their ordination.
You can read the full, step-by-step account of this ritual as described in the Leviticus 8 NLT and Exodus 29-32
New Testament
The Priesthood of Christ and
The Church
In the New Testament,
the
concept of ordination
expands beyond the
hereditary
Levitical priesthood
ROOTS
Biblical Reverence on Context, Leadership, and Financial Distribution
Jesus Christ
The Book of Hebrews portrays Jesus as the ultimate High Priest of a new covenant. His suffering, crucifixion, and perfection (teleioō) are frequently interpreted in biblical theology as his consecration and ordination as a high priest in the order of Melchizedek.
Church Leaders
The early church
formally appointed and ordained elders
(presbyteroi)
to lead local congregations.
This was Typically
Done
Through Prayer
and the
Laying on of hands
to confer
Spiritual Authority
and
Commission them for Ministry
(e.g., Acts 14:23).
For deeper
theological context on how biblical patterns
of ordination are
applied today,
explore these resources:
Examine Catholic perspectives on the
roots of
the ministerial priesthood in the
Discover how Protestant and Reformed
traditions
view the modern commissioning
of pastors in
Financial experts generally advise against
"unfounded gain inflation."
Maintaining a high savings rate is vital, as true wealth is measured
by accumulated assets rather than high spending
A theology degree typically yields a median
wage of $50,000 to $60,000,
with entry-level roles starting around $30,000 to $45,000.
Mid-career professionals with leadership experience
commonly make $60,000 to $80,000,
while senior-level or specialized roles can exceed $100,000
Any statement beginning with the words God is indicates that it is ontological in nature; that is, the statement refers to an attribute of God’s being. The attributes of God are typically categorized into two groups, with the first being nonmoral attributes (e.g., eternality, infinity, and omnipotence) and the second being moral attributes, one of which is truth. The statement God is truth speaks of God’s morality.
To say that God is truth is to acknowledge that truth itself proceeds from the nature of God. While many things can have the truth, only one thing can be the truth, with that one thing being God Himself.
Scripture refers to this fact about God directly in a number of places. For example, Jesus said, “I am the way, and the truth, and the life” (John 14:6), and He called the Holy Spirit “the Spirit of truth” (John 14:17; 15:26; 16:13). A more indirect affirmation that God is truth is Hebrews 6:18, which says that “it is impossible for God to lie.”
The Hebrew term for “truth” is emet, which means “truth,” “firmness,” “stability,” and “faithfulness.” The Greek word for “truth” is aletheia, which denotes “truth,” “sincerity,” “straightforwardness,” or “reality.” From these terms—and from other attributes of God that support His truthfulness such as His immutability (God cannot change), infinity, and simplicity (God cannot be partly anything)—we understand that God Himself is absolute truth. That truth will never change and can always be relied upon.
Lastly, one often overlooked aspect of truth in the Scriptures that applies to God is the synonymous relationships between righteousness and truth, and between unrighteousness and falsehood. For example, Paul refers to people who “do not obey the truth, but obey unrighteousness” (Romans 2:8), and he highlights the equality of unrighteousness and lies and righteousness and truth in Romans 3:5, 7.
From this We Learn that
God’s
Moral attribute of Truth
is also tied to
His Attribute of Holiness
Hebrews 13:5
Keep your life free from love of money, and be content with what you have, for he has said, “I will never leave you nor forsake you.”
1 Timothy 6:10
For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.
Proverbs 13:11
Wealth gained hastily will dwindle, but whoever gathers little by little will increase it.
Proverbs 22:7
The rich rules over the poor, and the borrower is the slave of the lender.
Matthew 6:24
No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.
Ecclesiastes 5:10
He who loves money will not be satisfied with money, nor he who loves wealth with his income; this also is vanity.
Luke 12:15
And he said to them, “Take care, and be on your guard against all covetousness, for one's life does not consist in the abundance of his possessions.”
1 Timothy 6:17-19
As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy. They are to do good, to be rich in good works, to be generous and ready to share, thus storing up treasure for themselves as a good foundation for the future, so that they may take hold of that which is truly life.
Proverbs 13:22
A good man leaves an inheritance to his children's children, but the sinner's wealth is laid up for the righteous.
Matthew 6:19-21
Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also.
Proverbs 22:1
A good name is to be chosen rather than great riches, and favor is better than silver or gold.
Deuteronomy 8:18
You shall remember the Lord your God, for it is he who gives you power to get wealth, that he may confirm his covenant that he swore to your fathers, as it is this day.
Philippians 4:19
And my God will supply every need of yours according to his riches in glory in Christ Jesus.
Matthew 6:21
For where your treasure is, there your heart will be also.
Proverbs 10:22
The blessing of the Lord makes rich, and he adds no sorrow with it.
Romans 13:8
Owe no one anything, except to love each other, for the one who loves another has fulfilled the law.
Proverbs 3:9-10
Honor the Lord with your wealth and with the firstfruits of all your produce; then your barns will be filled with plenty, and your vats will be bursting with wine.
1 Timothy 5:8
But if anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever.
Malachi 3:10
Bring the full tithe into the storehouse, that there may be food in my house. And thereby put me to the test, says the Lord of hosts, if I will not open the windows of heaven for you and pour down for you a blessing until there is no more need.
1 Corinthians 16:2
On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that there will be no collecting when I come.
Some
“Evangelical Christians”
Who are Caught in
Scandals are Unredeemed Charlatans
and
False prophets. Jesus Warned
Watch out for False Prophets
They come to you in sheep’s clothing, but inwardly they are ferocious wolves … Therefore by their fruits you will know them” (Matthew 7:15-20). False prophets pretend to be godly men and women and appear to be solid evangelical leaders. However, their “fruit” (scandals) eventually reveals them to be the opposite of what they claimed to be. In this, they follow the example of Satan, “And no wonder, for Satan himself masquerades as an angel of light. It is not surprising, then, if his servants masquerade as servants of righteousness. Their end will be what their actions deserve”
(2 Corinthians 11:14-15)
2) The Bible makes it clear that “pride goes before destruction, a haughty spirit before a fall” (Proverbs 16:18). James 4:6 reminds us that “God opposes the proud but gives grace to the humble.” The Bible repeatedly warns against pride. Many Christian leaders begin a ministry in a spirit of humility and reliance upon God, but as the ministry grows and thrives, they are tempted to take some of this glory for themselves. Some evangelical Christian leaders, while paying lip-service to God, actually attempt to manage and build the ministry in their own strength and wisdom. This type of pride leads to a fall. God, through the prophet Hosea, warned, “When I fed them, they were satisfied; when they were satisfied, they became proud; then they forgot me”
Hosea 13:6)
3) Satan knows that by instigating a scandal with an evangelical Christian leader, he can have a powerful impact. Just as King David’s adultery with Bathsheba and arranged murder of Uriah caused great damage to David’s family and the entire nation of Israel, so has many a church or ministry been damaged or destroyed by the moral failure of its leader. Many Christians have had their faith weakened as a result of seeing a leader fall. Non-Christians use the failure of “Christian” leaders as a reason to reject Christianity. Satan and his demons know this, and therefore direct more of their attacks against those in leadership roles. The Bible warns us all, “Be self-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour”
(1 Peter 5:8).
How are we to respond when an evangelical Christian leader is accused of or caught in a scandal?
• Do not listen to or accept baseless and unfounded accusations
(Proverbs 18:8, 17; 1 Timothy 5:19).
• Take appropriate biblical measures to rebuke those who sin (Matthew 18:15-17; 1 Timothy 5:20).
If the sin is proven and severe, removal from ministry leadership should be enforced (1 Timothy 3:1-13).
• Forgive those who sin (Ephesians 4:32; Colossians 3:13), and when repentance is proven,
restore them to fellowship (Galatians 6:1; 1 Peter 4:8).
• Be faithful in praying for our leaders. Knowing the problems they deal with, the temptations they suffer, and the stress they must endure, we should be praying for our leaders, asking God to strengthen them, protect them, and encourage them.
• Most importantly, take the failure of an evangelical Christian leader as a reminder to put your ultimate faith in God and God alone. God never fails, never sins, and never lies. “Holy, holy, holy is the LORD Almighty; the whole earth is full of His glory” (Isaiah 6:3).
Job 28:12–19 informs us that wisdom is priceless “beyond rubies.” It cannot be purchased “with the finest gold,” silver, or any precious stones. What, then, did Solomon mean when he said, “Buy the truth and do not sell it—wisdom, instruction and insight as well” (Proverbs 23:23)?
Rather than suggesting that truth, wisdom, instruction, or insight can be bought like a commodity, Solomon urges wisdom seekers to value truth highly and never give it up. Wisdom is the ability to correctly apply truth, knowledge, experience, insight, or common sense. In the original Hebrew, the word translated as “buy” here means “to get something, often through one’s efforts or as compensation.” The “buying” of truth involves effort and sacrifice. The wise person will do whatever it takes to gain truth, wisdom, instruction, and insight, which are far better than gold and silver (see Proverbs 16:16). Once a person takes hold of truth, he should never let it go.
The word rendered “sell” in Proverbs 23:23 comes from a Hebrew verb meaning “to exchange or deliver something for money or its equivalent.” Solomon advises the wise person to get truth and keep it. Don’t exchange truth for anything or sell it later. Truth will hold its value, and the person who has it is truly rich. The apostle Paul warns that godless people have foolishly “exchanged the truth about God for a lie” and pursued idolatry (Romans 1:18–25). Instead of buying the truth, they sell themselves out to the lie of a darkened, shameful, sin-filled life.
Solomon’s encouragement to hold tightly to truth and wisdom echoes in Proverbs 4:7: “The beginning of wisdom is this: Get wisdom. Though it cost all you have, get understanding.” Truth, discernment, understanding, knowledge, insight—these are all priceless possessions that must be sought out and secured through determined exertion (Proverbs 18:15). The things of God are beyond compare, as Jesus taught in the Parable of the Hidden Treasure: “The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field” (Matthew 13:44). Jesus also compared the kingdom of heaven to “a merchant looking for fine pearls. When he found one of great value, he went away and sold everything he had and bought it” (Matthew 13:45–46).
John Bunyan, in his allegory The Pilgrim’s Progress, illustrates Proverbs 23:23 in the scene of Vanity Fair. The pilgrims Christian and Faithful are passing through Vanity Town, a place that kept a year-round fair. The vendors there “sold all sorts of vanity” (Signet Classics, 1981, p. 84). The two pilgrims stood out from the crowd by adamantly refusing to do any sort of business; in fact, they “cared not so much as to look upon [the merchandise]” (ibid., p. 86). Things quickly came to a head: “One chanced mockingly, beholding the carriage of the men, to say unto them, What will ye buy? But they, looking gravely upon him, answered, ‘We buy the truth.’ [Prov. 23:23] At that there was an occasion taken to despise the men the more; some mocking, some taunting, some speaking reproachfully, and some calling upon others to smite them. At last things came to a hubbub and great stir in the fair, insomuch that all order was confounded” (ibid., p. 86). In a world full of baubles, we, like Bunyan’s brave men, must commit to buying only the truth.
God is the essence of truth (Numbers 23:19; Psalm 33:4; Isaiah 65:16; Jeremiah 10:10; John 3:33), and He wants His people to reflect His truth in their lives (Psalm 15:1–5; Ephesians 4:25). The Lord delights in His children who buy the truth and do not sell it (Proverbs 12:22). To His faithful followers, Jesus said, “If you hold to my teaching, you are really my disciples. Then you will know the truth, and the truth will set you free” (John 8:31–32).
Jesus Christ is the embodiment and complete revelation of God’s truth: “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we live in fellowship with the true God because we live in fellowship with his Son, Jesus Christ. He is the only true God, and he is eternal life” (1 John 5:20, NLT). Jesus told His disciple Thomas, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6). When we accept Jesus Christ as our Lord and Savior, we “come to a knowledge of the truth” (1 Timothy 2:3–4)—we “buy the truth and not sell it”—we lay hold of the truth and never let it go.
The gospel
of our Salvation is
the Message of
TRUTH”
(Ephesians 1:13; Galatians 2:5; Colossians 1:5).
When we receive Jesus Christ, we also gain “the Spirit of truth” who guides us “into all truth” (John 16:13; see also 1 John 5:6). Jesus explained, “I will ask the Father, and he will give you another advocate to help you and be with you forever—the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you” (John 14:16–17; see also John 15:26).
Truth is a rarity, but that’s only part of what makes it so valuable. Truth aligns with what is real; it reflects God’s character; it guides us through life. Once we possess the truth, no amount of wheedling, cajoling, rationalizing, mocking, or threatening should ever cause us to part with it.
Matthew 16:26
What will it profit a man if he gains the whole world, yet forfeits his soul? Or what can a man give in exchange for his soul?
Luke 9:25
What does it profit a man to gain the whole world, yet lose or forfeit his very self?
Job 21:15
Who is the Almighty, that we should serve Him, and what would we gain if we pray to Him?’
to gain the whole world
1 John 2:15-17
Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him. / For all that is in the world—the desires of the flesh, the desires of the eyes, and the pride of life—is not from the Father but from the world. / The world is passing away, along with its desires; but whoever does the will of God remains forever.
James 4:4
You adulteresses! Do you not know that friendship with the world is hostility toward God? Therefore, whoever chooses to be a friend of the world renders himself an enemy of God.
Ecclesiastes 5:10
He who loves money is never satisfied by money, and he who loves wealth is never satisfied by income. This too is futile.
yet forfeit his soul?
Matthew 10:28
Do not be afraid of those who kill the body but cannot kill the soul. Instead, fear the One who can destroy both soul and body in hell.
Luke 12:20
But God said to him, ‘You fool! This very night your life will be required of you. Then who will own what you have accumulated?’
Psalm 49:8-9
For the redemption of his soul is costly, and never can payment suffice, / that he should live on forever and not see decay.
Philippians 3:7-8
But whatever was gain to me I count as loss for the sake of Christ. / More than that, I count all things as loss compared to the surpassing excellence of knowing Christ Jesus my Lord, for whom I have lost all things. I consider them rubbish, that I may gain Christ
Matthew 6:19-21
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.
Proverbs 11:4
Riches are worthless in the day of wrath, but righteousness brings deliverance from death.
Psalm 49:6-9
They trust in their wealth and boast in their great riches. / No man can possibly redeem his brother or pay his ransom to God. / For the redemption of his soul is costly, and never can payment suffice, …
1 Timothy 6:7-10
For we brought nothing into the world, so we cannot carry anything out of it. / But if we have food and clothing, we will be content with these. / Those who want to be rich, however, fall into temptation and become ensnared by many foolish and harmful desires that plunge them into ruin and destruction. …
Luke 12:15-21
And He said to them, “Watch out! Guard yourselves against every form of greed, for one’s life does not consist in the abundance of his possessions.” / Then He told them a parable: “The ground of a certain rich man produced an abundance. / So he thought to himself, ‘What shall I do, since I have nowhere to store my crops?’ …
Matthew 19:21-22
Jesus told him, “If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow Me.” / When the young man heard this, he went away in sorrow, because he had great wealth.
Job 2:4
And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life.
Psalm 49:17
For when he dieth he shall carry nothing away: his glory shall not descend after him.
Psalm 73:18-20
Surely thou didst set them in slippery places: thou castedst them down into destruction…
profit.
Job 22:2
Can a man be profitable unto God, as he that is wise may be profitable unto himself?
Malachi 3:14
Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the LORD of hosts?
Romans 6:21
What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.
When multi-level marketing
(MLM)
Ignores Gospel Initiatives
Take time to thoroughly research the company
and
pray about the opportunity
Before becoming involved in any multi-level marketing business, investigate the company in detail. Review the start-up costs, ask to see the company’s income disclosure statement, ask questions, and understand the job description, expenses, and responsibilities. It is easy to get caught up in the hype of a sales pitch, so take a step back and look at the information and reviews. Ask someone you trust for wise counsel (Proverbs 12:15). Also, consider how the Bible’s command to “not be yoked together with unbelievers” (2 Corinthians 6:14) might apply.
The Bible says you can know a tree by its fruit. While this principle specifically concerns being able to identify false teachers (Matthew 12:33), its application extends beyond that. According to a Federal Trade Commission report, only 1 percent of multi-level marketing participants earn a profit. Realistic expectations are a must.
Investigate any associations the company has with religious groups. Some independent distributers within MLM businesses are affiliated with cults; others feed into the Word of Faith movement, using unbiblical techniques such as visualization and the “power of positive thinking” as part of their motivational training.
Investigate whether the multi-level marketing company is legitimate or if it is a pyramid scheme. If the money you earn is based on your sales, the company may be a legitimate business. If your earnings are based on the number of people you recruit and your sales to them, the company may be a pyramid scheme, which is illegal.
Christians are not to participate in illegal ventures.
Also, investigate if the products for sale by the multi-level marketing are safe and reasonably priced. Make sure the company’s claims have truthful evidence to back them up. If the company is promising miracle products or quick cures, it should be avoided.
Check your motivation
Some multi-level marketing companies promise high income and rewards for little effort or money. Your motivation should be more than simply making money (Hebrews 13:5–6). Proverbs warns about the desire to make quick money (Proverbs 12:11). While employers should reasonably compensate for labor (Luke 10:7), our primary focus should not be on what we receive. As Christians, our life focus on giving should also be reflected in our chosen occupation in which we seek to give to others through our work.
Pursue your giftedness and talents
Both spiritually and physically, God gifts us with abilities. He also intends for us to use all of our abilities on behalf of others, not solely for our own gain (Acts 20:35). We are also told to “consider others better than [ourselves]” (Philippians 2:3). If you enjoy sales, and the responsibilities of the job fit within your skill set, then work on developing your skills and use them for God’s glory, whether that be through a traditional business model, self-employment, or through multi-level marketing.
Don’t lose your friends
When business and friendship collide, it is often a sign of trouble ahead. Remember that friendships are more important than making that extra sale. Unless your friends are also successful in the same business, they probably don’t want to hear about your business each time you meet. If a friend says “no” to your sales pitch, respect that. As with any business or financial venture, the Christian’s responsibility is to obey the Lord’s command that we love one another (John 13:34) and Paul’s admonition to “do nothing out of selfish ambition or vain conceit” (Philippians 2:3).
You can say
“No”
Not everyone is skilled as a salesperson and social media expert, nor do they desire to be. Don’t be pressured to join a business that you aren’t skilled in or don’t want to participate in.
There is nothing illegal about most multi-level marketing companies, but they are not a good fit for everyone. Pray and ask God for wisdom before you launch into a new opportunity. James 1:5 says, “If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him.”
The Feeding of the Four Thousand
(2 Kings 4:42–44; Matthew 15:29–39)
In those days the crowd once again became very large, and they had nothing to eat. Jesus called the disciples to Him and said,
“I have compassion for this crowd, because they have already been with Me three days and have nothing to eat.
If I send them home hungry, they will faint along the way. For some of them have come a great distance.”
His disciples replied, “Where in this desolate place could anyone find enough bread to feed all these people?”
How many loaves do you have?” Jesus asked.
“Seven,” they replied
And He instructed the crowd to sit down on the ground. Then He took the seven loaves, gave thanks and broke them, and gave them to His disciples to set before the people. And they distributed them to the crowd. They also had a few small fish, and Jesus blessed them and ordered that these be set before them as well.
The people ate and were satisfied, and the disciples picked up seven basketfuls of broken pieces that were left over. And about four thousand men were present.
And when Jesus had dismissed the crowd, He immediately got into the boat with His disciples and went to the district of Dalmanutha.
The Demand for a Sign
(Matthew 16:1–4; Luke 12:54–56)
11Then the Pharisees came and began to argue with Jesus, testing Him by demanding from Him a sign from heaven.
12Jesus sighed deeply in His spirit and said, “Why does this generation demand a sign? Truly I tell you, no sign will be given to this generation.” 13And He left them, got back into the boat, and crossed to the other side.
The Leaven of the Pharisees and of Herod
(Matthew 16:5–12; Luke 12:1–3)
14Now the disciples had forgotten to take bread, except for one loaf they had with them in the boat. 15“Watch out!” He cautioned them. “Beware of the leaven of the Pharisees and of Herod.”
16So they began to discuss with one another the fact that they had no bread.
17Aware of their conversation, Jesus asked them, “Why are you debating about having no bread? Do you still not see or understand? Do you have such hard hearts? 18‘Having eyes, do you not see? And having ears, do you not hear?’b And do you not remember? 19When I broke the five loaves for the five thousand, how many basketfuls of broken pieces did you collect?”
“Twelve,” they answered.
20“And when I broke the seven loaves for the four thousand, how many basketfuls of broken pieces did you collect?”
“Seven,” they said.
21Then He asked them, “Do you still not understand?”
The Blind Man at Bethsaida
22When they arrived at Bethsaida, some people brought a blind man and begged Jesus to touch him. 23So He took the blind man by the hand and led him out of the village. Then He spit on the man’s eyes and placed His hands on him. “Can you see anything?” He asked.
24The man looked up and said, “I can see the people, but they look like trees walking around.”
25Once again Jesus placed His hands on the man’s eyes, and when he opened them his sight was restored, and he could see everything clearly. 26Jesus sent him home and said, “Do not go back into the village.”c
Peter’s Confession of Christ
(Matthew 16:13–20; Luke 9:18–20; John 6:67–71)
27Then Jesus and His disciples went on to the villages around Caesarea Philippi. On the way, He questioned His disciples: “Who do people say I am?”
28They replied, “Some say John the Baptist; others say Elijah; and still others, one of the prophets.”
29“But what about you?” Jesus asked. “Who do you say I am?”
Peter answered, “You are the Christ.”
30And Jesus warned them not to tell anyone about Him.
Christ’s Passion Foretold
(Matthew 16:21–23; Luke 9:21–22)
31Then He began to teach them that the Son of Man must suffer many things and be rejected by the elders, chief priests, and scribes, and that He must be killed and after three days rise again. 32He spoke this message quite frankly, and Peter took Him aside and began to rebuke Him.
33But Jesus, turning and looking at His disciples, rebuked Peter and said, “Get behind Me, Satan! For you do not have in mind the things of God, but the things of men.”
Take Up Your Cross
(Matthew 16:24–28; Luke 9:23–27)
34Then Jesus called the crowd to Him along with His disciples, and He told them, “If anyone wants to come after Me, he must deny himself and take up his cross and follow Me. 35For whoever wants to save his life will lose it, but whoever loses his life for My sake and for the gospel will save it.
36What does it profit a man to gain the whole world, yet forfeit his soul? 37Or what can a man give in exchange for his soul? 38If anyone is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in His Father’s glory with the holy angels.”
He put before them another parable
"The kingdom of heaven is like a mustard seed that a man planted in his field.
https://youtu.be/gVZKWCXehJw
The Hope that May be in Little ThingsR. Tuck Matthew 13:31
A Rash Zeal for Amendment InjuriousW. M. Taylor. D. D.Matthew 13:24-41
Believers are a Choice People -- Choice GrainMatthew 13:24-41
Blending of Wicked with GodlyA. Fuller.Matthew 13:24-41
Difficulty of Right Judgment in SocietyMarcus Dods.Matthew 13:24-41
Fifth Sunday After EpiphanyJ. A. Seiss, D.D.Matthew 13:24-41
I Shall Show You How Fitly the End of the World May be Compared to HarvestB. Keach.Matthew 13:24-41
I Shall Show You How the TaresMatthew 13:24-41
I Will Show You How the WheatMatthew 13:24-41
Likeness of Wheat and TaresHugh Macmillan.Matthew 13:24-41
Mixture of Tare and WheatBishop Thomas.Matthew 13:24-41
Points in the ParableAnon.Matthew 13:24-41
Separate Bundles of TaresMatthew Henry.Matthew 13:24-41
Separating Tares from WheatVan Lennep.Matthew 13:24-41
Sowing Tares in MaliceMatthew 13:24-41
Tares and WheatThe PulpitMatthew 13:24-41
The Conditions and Limitations of Moral GrowthE. D. Green.Matthew 13:24-41
The End of the WorldMarcus, Dods.Matthew 13:24-41
The Mixed State SocietyDr. M. DodsMatthew 13:24-41
The Parable of the TaresJ. C. JonesMatthew 13:24-41
The Parable of the Wheat and the TaresMatthew 13:24-41
The TaresW. M. Taylor. D. D.Matthew 13:24-41
The Tares and the WheatC. Bradley, M. A.Matthew 13:24-41
The Tares and the WheatB. W. Noel.Matthew 13:24-41
The Tares and WheatExpository OutlinesMatthew 13:24-41
The Two SowersH. Bonar, D. D.Matthew 13:24-41
The Wheat and the TaresE. Gray, M. A.Matthew 13:24-41
What Should a Believer Do to Ripen for the HarvestMatthew 13:24-41
While Men Slept the Devil Sowed His Evil SeedMatthew 13:24-41
Why are the Saints Compared to WheatMatthew 13:24-41
Why God Delays to Punish the Sins of Men in This WorldT. Sherlock, D. D.Matthew 13:24-41
The Great Administrator's ForesightP.C. Barker Matthew 13:24-30, 36-43
A Great Growth from a Small SeedW. Arnot.Matthew 13:31-32
The Grain of Mustard SeedJ. Campbell.Matthew 13:31-32
The Herb that is a TreeP.C. Barker Matthew 13:31, 32
The Mustard SeedW. Arnot.Matthew 13:31-32
The Mustard SeedM. Dods, D. D.Matthew 13:31-32
The Mustard Seed and the LeavenW.F. Adeney Matthew 13:31-33
Parable and ProphecyJ.A. Macdonald Matthew 13:31-35
9 a Men is implied here, that is, in addition to women and children; see Matthew 15:38.
18 b See Deuteronomy 29:4, Isaiah 42:20, Jeremiah 5:21, and Ezekiel 12:2.
26 c BYZ and TR “Do not go and tell anyone in the village.”
Luke 8:5 : “A sower went out to sow his seed. And as he was sowing, some fell along the path and was trampled, and the birds of the air devoured it.”p
Verses 11-15 record Christ’s own explanation. Luke situates the parable in a teaching tour through Galilee (8:1-4). The crowd is large, emphasizing that many will hear yet respond differently.
-century Galilean farmers broadcast seed by hand, then plowed it under. A single field often contained hard footpaths, limestone shelves inches below soil, and weed-filled corners, just as Jesus describes. Archaeological digs at Tagbha and Nazareth Village have unearthed terraced plots and beaten footpaths matching this mosaic of soils, lending vivid realism to the parable.
: “The seed is the word of God.”
A seed carries everything needed for life in compact genetic code—an apt image of the gospel, which “is the power of God for salvation to everyone who believes” (Romans 1:16). Molecular biology’s discovery that DNA stores digital information reinforces the divine wisdom of employing seed as metaphor; complex, specified information never arises without an intelligent sender.
The Sower:
Christ And His
Ministers
Jesus is the primary Sower (cf. John 4:36-38). By extension, every believer who proclaims Scripture spreads that same seed (2 Corinthians 5:20). The Sower’s generosity—casting seed everywhere—reveals God’s universal offer of grace (1 Timothy 2:4).
The Four Soils: Conditions Of The Heart1. The Path – Hardened Resistance
Luke 8:12: “
The devil
comes and takes away
the word
from their hearts,
so that they may
not
believe and be saved.”
Continuous foot traffic packed the path; likewise habitual sin, cynicism, or pride packs a heart. The birds symbolize demonic opposition. Comparative texts: 2 Corinthians 4:4; Revelation 12:9. Behavioral studies confirm that repeated rejection of moral truth dulls conscience responsiveness (Romans 1:21).
2. Rocky Ground – Shallow Enthusiasm
Luke 8:13: “They believe for a while, but in the time of testing, they fall away.”
Beneath a thin layer of soil lies bedrock. The plant germinates quickly yet cannot root. Trials—persecutions, intellectual objections, social cost—reveal the absence of regenerative depth (1 John 2:19). Manuscript evidence from early papyri (𝔓75, 3rd century) preserves this warning unchanged, underscoring its lasting relevance.
3. Among Thorns – Worldly Distraction
Luke 8:14: “They are choked by the worries, riches, and pleasures of life.”
The word ‘choked’ (synpnigō) evokes strangulation. Modern parallels include materialism, digital overload, and career idolatry. Jesus links anxiety and wealth in the Sermon on the Mount (Matthew 6:24-34), predicting exactly the psychological conflict therapists now document between consumerism and well-being.
4. Good Soil – Receptive Perseverance
Luke 8:15: “They hear the word and retain it in a good and noble heart, and by persevering produce a crop.”
‘Retain’ (katechō) implies deliberate holding fast (Hebrews 3:6). Fruitfulness (thirty-, sixty-, hundredfold: Mark 4:20) shows genuine conversion. Archaeological data from Galilee’s basalt soils indicate that, when properly prepared, yields of that magnitude were achievable, rendering Jesus’ numbers credible rather than hyperbolic.
Faith Dynamics And Human Responsibility
The parable balances divine initiative (the seed’s life) with human accountability (soil condition). Romans 10:17 affirms that “faith comes by hearing,” yet Hebrews 3:7-8 warns, “Do not harden your hearts.” Scripture consistently teaches synergism in reception, monergism in regeneration—God alone gives life, but humans are commanded to listen.
Sovereignty And Providence In GerminationMark 4:27
parallels emphasize the mystery of growth: “He does not know how.” Botanical science still marvels at germination triggers (moisture, oxygen, temperature) encoded by the Creator. Similarly, the Holy Spirit activates the implanted word (James 1:21) beyond human manipulation (John 3:8).
Old Testament EchoesIsaiah 55:10-11
compares God’s word to rain and seed, guaranteeing efficacy. Jeremiah 4:3 urges, “Break up your fallow ground,” foreshadowing heart preparation. Psalm 126:5-6 pictures sowing in tears, reaping in joy—resonating with evangelistic labor.
Comparative Parallels In The SynopticsMatthew 13 and Mark 4
include identical seed categories, stressing that the parable’s core symbolism
was a fixed element of Jesus’ teaching.
The triple attestation strengthens historical reliability under the criterion
of multiple
independent sources (see early citations by
church fathers:
Irenaeus, A.D. 180, Against Heresies 3.9.2).
Early Church Reception & Manuscript Stability
Sinaiticus (ℵ, 4th century) and Codex Vaticanus (B) transmit Luke 8 without substantive variant affecting meaning, demonstrating textual purity. Patristic homilies from Origen and Chrysostom interpret the soils identically, showing doctrinal continuity.
Practical Applications
For
Evangelism & Discipleship
Expect varied responses; do not measure faithfulness by immediate results.
• Address heart conditions: apathy (path), shallow emotion (rock), competing loyalties (thorns).
• Cultivate good soil through prayer, apologetics, fellowship, and sustained teaching
(Acts 2:42).
• Perseverance—not mere profession—marks authentic faith
(Colossians 1:23).
Bishop Robert Barron
Friends, today, in the Sermon on the Mount
(Matthew 5:43–48),
the Lord commands us to love our enemies.
What is the test of love?
Jesus couldn’t be clearer in the discourse he
delivers the night before he died.
“No one has greater love than this, to lay down
one’s life for one’s friends”
(John 15:13)
If love is willing the good of the other as other, this has
to be the
fullest expression, the final word, of love.
There is another way to test love: the love of enemies,
those who cannot
or will
not pay you back
This also takes place in the cross of Jesus. Jews,
Romans, Pharisees, Sadducees,
his own disciples—everyone betrays him,
runs from him,
denies him, actively arranges for his death
And yet these are the very people that he loves, the very people for whom he gives his life.
The final test is what Jesus does when he returns from the dead. To the very people that contributed to his demise he says, “Shalom.”
This is how we are loved; this is how we must love. Everything else is commentary
Christians are called to be like
Jesus. In Christ,
we are new creations
(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).
Biblical transparency involves being honest about weaknesses, struggles, and sins while practicing complete truthfulness before God and others. According to platforms like GotQuestions.org, transparency fosters spiritual growth, while hiding sins creates bondage and opens the door to shame.
Before God
Since God is omniscient, hiding sins is futile. Transparency with Him brings freedom, mercy, and lasting joy.
With Others
Confessing faults to trusted believers leads to spiritual healing and mutual accountability.
Transparency vs. Honesty
Honesty is truthfulness and avoiding deceit. Transparency is proactively offering details and exposing your struggles. While you can be honest without being fully transparent, Christians are encouraged to embrace both to defeat the enemy's lies and model grace.
Transparency in Church and Leadership
Church Finances
Operating with honesty and transparency is considered a vital aspect of ethical leadership and stewardship. Maintaining accountability with church funds prevents scandals and builds full transparency
Christian Walk
Believers are encouraged to put away self-righteousness, embrace their flaws, and share stories of how God's truth has impacted them. However, self-disclosure should be discreet and beneficial for edifying others, avoiding unnecessary baggage or publicizing private sins unhealthily
The pursuit and coveting of riches have long been subjects of caution within the biblical narrative. Scripture consistently warns of the spiritual dangers associated with an excessive desire for wealth, emphasizing that such covetousness can lead individuals into temptation and spiritual peril.
Covetousness
The Apostle Paul, in his first letter to Timothy, provides a poignant warning about the dangers of coveting riches. He writes, "But those who want to be rich fall into temptation and a snare and many foolish and harmful desires, which plunge men into ruin and destruction" (1 Timothy 6:9). This passage highlights the inherent risks of prioritizing wealth over spiritual well-being, suggesting that the desire for riches can lead to moral and spiritual entrapment.
Nature
Riches, while not inherently evil, possess a deceptive allure that can captivate the heart and mind. Jesus Himself addressed this in the Parable of the Sower, where He described the seed sown among thorns as representing those who hear the word, but "the worries of this life, the deceitfulness of wealth, and the desires for other things come in and choke the word, making it unfruitful" (Mark 4:19). Here, the deceitfulness of wealth is portrayed as a significant obstacle to spiritual growth and fruitfulness.
Root
Paul further elaborates on the dangers of coveting wealth in 1 Timothy 6:10, stating, "For the love of money is a root of all kinds of evil. By craving it, some have wandered away from the faith and pierced themselves with many sorrows" . This verse underscores the idea that the love of money, rather than money itself, is the root cause of various evils. The craving for wealth can lead individuals away from their faith, resulting in spiritual and emotional turmoil.
Leading
Throughout the Bible, there are numerous examples of individuals who fell into temptation and ruin due to their covetousness. Achan, in the book of Joshua, coveted and took forbidden items from Jericho, leading to Israel's defeat at Ai and his own destruction (Joshua 7). Similarly, Judas Iscariot's betrayal of Jesus for thirty pieces of silver serves as a stark reminder of how the love of money can lead to devastating consequences (Matthew 26:14-16).
Admonitions for Contentment
In contrast to covetousness, Scripture encourages believers to cultivate contentment. Paul advises Timothy, "But godliness with contentment is great gain" (1 Timothy 6:6). This call to contentment is echoed in Hebrews 13:5, which states, "Keep your lives free from the love of money and be content with what you have, for God has said: 'Never will I leave you, never will I forsake you'" . These passages emphasize the importance of finding satisfaction in God's provision rather than in the accumulation of wealth.
The biblical perspective on riches and covetousness serves as a timeless reminder of the spiritual dangers associated with the pursuit of wealth. By prioritizing godliness and contentment, believers are encouraged to avoid the snares of temptation and to remain steadfast in their faith.
1 Timothy 6:9
But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.
... is not thus limited; it reads, "Thou shalt not covet. . ...lying dead on the ground,
in the midst of his riches. ... "They that will be, (that is, desire to be), rich ...
1 Timothy
... of the heathens, he who does not earnestly covet the crown ... If we contemplate aright
the true riches of eternal life, we ... yet they were and are but dust and ashes ...
Temporal Advantages.
... Are they not even called blessings ... Did not God bestow riches and honour upon Solomon
as a reward ... Paul say, 'Covet earnestly the best gifts[12]?'" It is true; nor ...
/
The Tenth Commandment
... This is an emblem of a covetous man, who labours to draw riches to him, and at last
they come in such abundance, that ... What poor things are they to covet! ...
In Every Sinful Man and Woman that is Bound in Deadly Sin...
... to GOD, and forsake all the vanities and riches that men who love this world covet,
and seek ... they known reason and had discretion; and so they lose their ...
The Sower
... is a place for cares, and for riches too,"a ... These treasures, whether they were in
themselves the noblest or ... are safe in Christ, each should covet the best ...
A Treatise of the Fear of God;
... as meddle with the context, but shall immediately fallupon the ... he shall appear to
your joy, and they shall be ... his servants and his cattle flee into the houses ...
Justification by an Imputed Righteousness;
... This was the apostle's way, namely, to covet to 'know ...which they should do, but
'before they had done ... him that calleth, 'could not stand,' but fall in pieces ...
Paul's Departure and Crown
... violence of the enemies of God, for their holy and Christian profession, we should
covet to make ... for riches certainly make themselves wings, they fly away ...
... And "the reproach of Christ greater riches than the treasures in ... Let us therefore
covet to imitate Christ and the ... Beware of men, for theywill deliver thee up. ...
ˈvoiyəˌrizəm/
Voyeurism is the practice of obtaining sexual arousal or gratification by secretly observing unsuspecting people who are naked, undressing, or engaging in sexual acts. It is a recognized paraphilic disorder when it causes distress or involves non-consenting individuals (often referred to as "Peeping Toms").
The concept extends beyond its clinical and legal definitions into several other contexts:
1. The Clinical Definition
In psychology and psychiatry (defined in the DSM-5 as Voyeuristic Disorder), it is classified as a paraphilia. To be diagnosed, an individual must experience recurrent, intense sexual urges over at least six months and act on these urges with non-consenting individuals, causing significant distress. [
2. The Legal Implications
Voyeurism is a criminal offense in many jurisdictions because it violates an individual's right to privacy in areas where they expect to be alone (e.g., homes, bathrooms, and changing rooms). It encompasses spying, as well as recording, photographing, or using devices (like hidden cameras or drones) without the victim's knowledge or consent.
3. Broad & Metaphorical Usage
Outside of sexual contexts, the term is frequently used to describe a non-sexual fascination with observing other people's private lives, struggles, or sordid experiences. Common examples include:
Media & Reality TV:
Watching reality shows, true-crime documentaries, or tell-all
exposés out of curiosity for private drama.
Digital Voyeurism:
Obsessively monitoring the social media profiles, lives, or personal updates of others.
Any time finances are involved, it can be a touchy issue, and this is true in regards to church finances. Some of this is understandable. If a person is sacrificially giving to a church, it is good for that person to show an interest in how the finances are managed. In some churches, virtually every financial decision is subject to a congregational vote. In other churches, no one other than the pastor and/or a few leaders know how the finances of the church are being managed. The biblical balance is somewhere in between.
The Bible does not record the early church having expense reports or budgetary meetings. The pattern appears to be that the church entrusted a leader (or leaders) with the finances, and then those leaders managed the finances. Romans 15:25-28 and 1 Corinthians 16:1-4 record churches taking up a collection and then giving the money to Paul and a group of others for distribution. How is a church today to follow this pattern? Given the lack of explicit biblical instructions, it appears that God desires some freedom on this issue. Can a church have a board, whether it be elders, deacons, or trustees, who oversee financial decisions? Yes. Can a church congregation provide input and have oversight of major financial matters? Yes. Can a church appoint a single person, such as a treasurer or senior pastor, to be in charge of all the finances? While this method lacks accountability, we do not have a clear biblical prohibition, so the answer still has to be “yes.”
Far more important than the who of church finances is the how. How are the church finances being managed? If a church’s finances are being managed with honesty, integrity, good stewardship, and transparency, then, ultimately, it does not matter who has the financial oversight. A committee can misuse finances just as surely as an individual can. A church should be extremely careful regarding the person or persons to whom it gives control of the finances. The qualifications of “not a lover of money” and “manages his own household well” (1 Timothy 3:3-5) should definitely apply.
Whoever the person or persons are, accountability is crucial. The manner in which a church manages its finances should be completely transparent. A church should always be ready to demonstrate that the funds God has provided are being stewarded wisely. Financial scandals have destroyed or damaged countless churches. And, in most of those cases, there has been a lack of accountability and transparency. Keeping receipts on every staple and paperclip may be a little too much, but a church definitely should keep records on how much is spent on salaries, benefits, utilities, maintenance, etc. A congregation should be able to have utmost confidence in their leaders’ abilities to steward the church’s finances wisely. May the words of the Master motivate and guide us, “Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!” (Matthew 25:21).
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).
And when they had done this,
they enclosed
a great quantity of “fish”
And their
Nets began to break;
Specific teachings by Jesus found in the
Gospels.
primarily symbolize
the gathering of people, the power of His message,
and the incompatibility of
His new grace with old religious traditions.
New Wine and New Garments
The Parables: Jesus states that you cannot sew a patch of unshrunk, new cloth onto an old garment (because the new patch will shrink when washed and tear the old fabric). Similarly, you cannot pour fermenting new wine into old wineskins (because the stretching/gases of the fermenting wine will burst the brittle old skins).
The Meaning: The old garment and wineskins represent rigid legalism, the old covenant frameworks, and the man-made religious traditions of the Pharisees. The new wine and cloth represent the fresh, expanding power of the Gospel and the Holy Spirit. Jesus is teaching that the grace of the New Covenant cannot simply be added onto old, restrictive religious systems.
The Net and Fish
Miraculous Catches (Luke 5 and John 21): Jesus performs miracles where His disciples cast their nets and catch such an overwhelming amount of fish that the nets begin to tear (or are filled with exactly 153 large fish). Jesus uses this to call them "fishers of men" and to show the abundant results that come from following His instructions.
The Parable of the Net (Matthew 13): Jesus likens the Kingdom of Heaven to a dragnet thrown into the sea, which catches every kind of fish. When pulled to shore, the fishermen sort the catch—keeping the good and throwing out the bad. This symbolizes the end of the age, when the righteous will be separated from the wicked by the angels
BIBLE TEACHINGS, VIDEOS & ARTICLES
THE MEANING OF FISH IN THE BIBLE
ONE FOR ISRAEL
Why did God employ a fish to deliver Jonah? What’s with all the fish in the New Testament?
I don’t know if you’ve noticed but there are a lot of fish in the Bible, and it’s worth pondering their symbolism.
Fish feature prominently in the stories of Jesus, but appear a similar number of times in the Hebrew Scriptures as well. Jonah is a big one, but there are fish throughout the creation story, featuring in Exodus as part of life in Egypt, in the book of Job, for example.
At Jewish New Year you will often see fish on the table representing this biblical promise:
“And the Lord will make you the head and not the tail; you shall be above only, and you shall not be beneath, if you obey the commandments of the Lord your God, which I command you today, being careful to do them.” (Deuteronomy 28:13)
In Judaism fish symbolize prosperity, blessing, and divine protection. They have come to represent the Torah, which sustains life just as water sustains fish. But the symbolism of fish really comes into its own in the New Testament.
THE SIGN OF JONAHMany times fish symbolically pertain to God’s word going out to the nations. After the creation story, fish first appear in connection with Egypt, a Gentile nation with which God interacted many times through dreams, visitations, and the wonders of the Exodus story. Fish also play a big part, as we mentioned, in the book of Jonah — a book primarily concerned with a reluctant prophet charged with taking God’s message to Gentile pagans in Nineveh.
Have you ever wondered why the people of Nineveh accepted the story so very quickly? It seemed like this bloodthirsty nation of ISIS style savages suddenly did an almighty U-turn after Jonah gave his half-hearted call to repentance.
There’s a good reason.
It turns out that the ancient Assyrians of Mesopotamia revered a mythical character called Oannes. This amphibious figure was believed to come out from the mouth of a fish to bring instruction and knowledge from the gods.
According to Encyclopaedia Britannica, Oannes had the head of a man under a fish’s head and human feet under his fish’s tail. The people of Nineveh believed Oannes emerged from the shores of the Persian Gulf to teach wisdom and civilization to mankind, so you can just imagine what they must have thought when Jonah appeared on the seashore clambering out of that whale to bring them a message from God!
Just as Peter found a coin in the mouth of a fish, great treasure came out of the mouth of a fish when Jonah made his unconventional entrance.
Yeshua pointed to the “sign of Jonah” when he was being quizzed by those who appointed themselves as the gatekeepers of God (Matthew 12:38–41). As Jonah was in the belly of the whale for three days and three nights, Yeshua rose again three days after His crucifixion to redeem the whole of mankind — not just the Jewish people. The message was to go to everyone.
As uncomfortable as it was for Jonah to go to Israel’s sworn enemies, and as uncomfortable for Peter when God told him the gospel was also for Gentiles in the same spot where Jonah tried to escape at Jaffa port, God insists that the Gospel is for the nations.
“Truly I understand that God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him,” Peter acknowledged in Acts 10:34-35.
MULTITUDES OF FISH AND THE NUMBER 153Whether it’s calling fishermen to leave their nets and become fishers of men, coins mysteriously appearing in the mouth of a fish, supernatural catches or the miraculous distribution to multitudes, fish are all over the place in the stories of Jesus.
Just after the resurrection the disciples had gone back to their previous vocation — catching fish. The fish kind, not the human kind. Here’s what happened on that wonderful morning:
Just as day was breaking, Jesus stood on the shore; yet the disciples did not know that it was Jesus. Jesus said to them, “Children, do you have any fish?” They answered him, “No.”He said to them, “Cast the net on the right side of the boat, and you will find some.” So they cast it, and now they were not able to haul it in, because of the quantity of fish….
When they got out on land, they saw a charcoal fire in place, with fish laid out on it, and bread. Jesus said to them, “Bring some of the fish that you have just caught.” So Simon Peter went aboard and hauled the net ashore, full of large fish, 153 of them. And although there were so many, the net was not torn. (John 21:4-11)
There are a couple of things to notice here. One is the fact that this is the second time it’s happened, but while the nets couldn’t cope with the huge weight of fish the first time, this time the nets did not break. The second is the number 153. Why did that specific number get included in the story?
There is something very interesting about that number 153 and the symbol of fish, discovered by the man who came up with the mathematical formula for pi (π).
More than 200 years before Yeshua was born, Archimedes linked the symbol of the fish with the number 153 in his calculations of the “Vesica Piscis” which means “the vessel of the fish.”
By drawing two circles overlapping to make an almond shape in the middle (the belly of the fish), Archimedes was able to figure out the geometry of that space within the intersection as being the square root of 3, or 265 ÷ 153, which is ≈1.732. This ratio is the starting point for other geometric figures and shapes.
With the two circles overlapping, some see it as the connection between heaven and earth, or the two aspects of Yeshua being fully God and fully man at the same time, and the prominence of the number 3 in Archimedes’ calculations adds to the reasons for connecting this Vesica Piscis to the trinity.1
Being a triangular number, 153 is also the total you get if you add the first 17 numbers: 1 + 2 + 3 + 4+ 5+ 6 + 7 + 8 + 9 + 10 + 11 + 12 +13 + 14 + 15 + 16 + 17, and there were 17 nations mentioned in Acts at the time of Pentecost.
These mathematical minutiae were not lost on the church fathers. St. Jerome back in the fourth century said that catching 153 fish symbolized gathering every type of person on earth, since at the time it was believed there were 153 types of fish. In both Hebrew and Greek gematria, the number 153 can equate to the phrase “Sons of God,” and St. Augustine believed that 153 represented all those who would be saved. Early Christians took it as a sign that the Gospel is intended to go to all nations.
THE SYMBOL OF THE FISH
Fish became a symbol of faith in Yeshua as Messiah very early on. When believers were being persecuted in the first few centuries and they weren’t sure who was in the faith and who wasn’t, legend has it they would casually draw an arc in the dirt and see if the other person would finish the fish symbol by drawing another ark to complete it. Archimedes would probably be pleased to see that. The symbol came to symbolize the Messiah Himself, and belief in His deity.
Ichthys (ΙΧΘΥΣ) is an Ancient Greek word meaning fish, and the letters were used by early Christians as an acrostic:
Ι – (Iota) Iēsous — Jesus
Χ – (Chi) Christos — Christ
Θ – (Theta) Theou — of God
Y – (Ypsilon) Yios — Son
Σ – (Sigma) Sōtēr — Savior
.
It’s not by accident that the fish symbol ended up being the secret sign of the followers of Yeshua.
It’s not so secret anymore, but the fish symbol is still quietly proclaiming His name.
And back to those nets in the miraculous catches of fish…
The first time it happened, the disciples were not ready for the huge influx of fish and had to call others to come and help when the nets broke. The second time it happened, as the risen Lord was grilling breakfast for them on the beach, the nets were strong and ready, well connected and holding together. There were no holes, gaps, or weak connections.
They held all 153 fish
This is a perfect picture of our partnerships in the gospel as believers. If we work together as fishers of men, we are able to bring in huge hauls of fish from every people, tribe and tongue, both Jews and Gentiles.
Are we revival ready?
The Jordan Parted
Fifty sons of the prophets
watch as
Elijah rolls up his cloak and
strikes the Jordan.
The river parts, and the two men cross on dry ground, echoing Israel’s earlier crossings under Moses and Joshua.
Verses 9–12 – Elijah Taken Up
On the eastern bank, Elijah offers a final request. Elisha asks for “a double portion” of his spirit—rights of the firstborn and prophetic effectiveness. Elijah replies that it will be granted if Elisha sees him depart. Suddenly chariots and horses of fire appear; Elijah ascends in a whirlwind. Elisha cries, “My father, my father! The chariots and horsemen of Israel!” and tears his clothes in grief.
Verses 13–15 – Authority Confirmed
Elisha picks up Elijah’s cloak, returns to the Jordan, and cries, “Where now is the LORD, the God of Elijah?” The waters divide again. The watching prophets acknowledge, “The spirit of Elijah rests on Elisha,” and show him reverence.
Verses 16–18 – Futile Search
Though Elisha knows Elijah is gone, the prophets insist on searching. Three days of looking yield nothing, confirming that Elijah has truly been taken by God.
Verses 19–22 – Water Healed at Jericho
Jericho’s leaders complain, “The water is bad and the land unfruitful.” Elisha throws salt into the spring and declares, “Thus says the LORD: ‘I have healed this water.’” The spring becomes permanently wholesome.
Verses 23–25 – Mockers Judged
Outside Bethel, a crowd of young mockers jeers, “Go up, you baldhead!” Elisha pronounces a curse; two bears maul forty-two of them. The prophet then travels on to Mount Carmel and back to Samaria.
Elisha Confronts Calf Worshippers
Shortly after succeeding Elijah, Elisha faced a mob of youths from Bethel, a primary center of golden calf worship. King Jeroboam had instituted this calf worship as a political ploy to keep Israelites from traveling to Jerusalem to worship. The youths mocking Elisha's prophetic authority echo the spiritual rebellion and rejection of God's word associated with the golden calf. In response, Elisha cursed them in the name of the Lord, and two bears emerged from the woods, a judgment event recorded in 2 Kings 2:23-24
Elijah's Focus on Ba'al
Historically, Elijah’s primary ministry focused on eradicating the worship of the Canaanite storm and fertility god, Ba'al While Elijah vehemently opposed Ba'alism, the biblical text does not directly record him condemning the golden calves
The golden calves were installed in the Northern Kingdom centuries after the original golden calf incident at Mount Sinai. Both the original wilderness calf and the later northern calves were often rationalized by leaders as symbolic pedestals representing the God of Israel (Yahweh), but biblical writers consistently condemned them as a major theological sin
Elijah goes to heaven
Now the Lord was going to take Elijah up to heaven in a windstorm, and Elijah and Elisha were leaving Gilgal. Elijah said to Elisha, “Stay here, because the Lord has sent me to Bethel.”
But Elisha said, “As the Lord lives and as you live, I won’t leave you.” So they went down to Bethel.
The group of prophets from Bethel came out to Elisha. These prophets said to Elisha, “Do you know that the Lord is going to take your master away from you today?”
Elisha said, “Yes, I know. Don’t talk about it!”
Elijah said, “Elisha, stay here, because the Lord has sent me to Jericho.”
But Elisha said, “As the Lord lives and as you live, I won’t leave you.” So they went to Jericho.
The group of prophets from Jericho approached Elisha and said to him,
“Do you know that the Lord is going to take your master away from you today?”
He said, “Yes, I know. Don’t talk about it!”
Elijah said to Elisha, “Stay here, because the Lord has sent me to the Jordan.”
But Elisha said, “As the Lord lives and as you live, I won’t leave you.” So both of them went on together.
Fifty members from the group of prophets also went along, but they stood at a distance. Both Elijah and Elisha stood beside the Jordan River.
Elijah then took his coat, rolled it up, and hit the water. Then the water was divided in two! Both of them crossed over on dry ground.
When they had crossed, Elijah said to Elisha, “What do you want me to do for you before I’m taken away from you?”
Elisha said, “Let me have twice your spirit.”
Elijah said, “You’ve made a difficult request. If you can see me when I’m taken from you, then it will be yours. If you don’t see me, it won’t happen.”
They were walking along, talking, when suddenly a fiery chariot and fiery horses appeared and separated the two of them. Then Elijah went to heaven in a windstorm.
Elisha was watching, and he cried out, “Oh, my father, my father! Israel’s chariots and its riders!” When he could no longer see him, Elisha took hold of his clothes and ripped them in two.
Elisha succeeds Elijah
Then Elisha picked up the coat that had fallen from Elijah. He went back and stood beside the banks of the Jordan River. He took the coat that had fallen from Elijah and hit the water. He said, “Where is the Lord, Elijah’s God?” And when he hit the water, it divided in two! Then Elisha crossed over.
The group of prophets from Jericho saw him from a distance. They said, “Elijah’s spirit has settled on Elisha!” So they came out to meet him, bowing down before him. “Look,” they told him, “there are fifty strong men among us, your servants. Please let them go and search for your master. Perhaps the Lord’s spirit has picked him up and put him down on some mountain or in some valley.”
Elisha said, “Don’t send them.” They insisted until he became embarrassed and said, “Okay, send them.” So they sent fifty men who searched for three days. But they couldn’t find Elijah.
When these men returned to Elisha, who was staying in Jericho, he said to them, “Didn’t I tell you not to go?”
The citizens said to Elisha, “As you can see, sir, this city is in a good location, but the water is bad, and the land causes miscarriages.”
He said, “Bring me a new bowl, and put some salt in it.” They did so. Elisha then went out and threw salt into the spring. He said, “This is what the Lord has said: I have purified this water. It will no longer cause death and miscarriage.” The water has stayed pure right up to this very day, in agreement with the word that Elisha spoke.
Elisha and the bears
Elisha went up from there to Bethel. As he was going up the road, some young people came out of the city. They mocked him: “Get going, Baldy! Get going, Baldy!” Turning around, Elisha looked at them and cursed them in the Lord’s name. Then two bears came out of the woods and mangled forty-two of the youths. From there Elisha went to Mount Carmel and then back to Samaria.
Elisha succeeds Elijah
Then Elisha picked up the coat that had fallen from Elijah.
He went back and stood
beside the
banks of the Jordan River
He took the coat that had fallen from Elijah and hit the water. He said, “Where is the Lord, Elijah’s God?”
And when he hit the water, it divided in two! Then Elisha crossed over.
The group of prophets from Jericho saw him from a distance. They said, “Elijah’s spirit has settled on Elisha!” So they came out to meet him, bowing down before him.
(2 Kings 2:23-25)
Then he went up from there to Bethel; and as he was going up by the way, young lads came out from the city and mocked him and said to him, “Go up, you baldhead; go up, you baldhead!” 24 When he looked behind him and saw them, he cursed them in the name of the LORD. Then two female bears came out of the woods and tore up forty-two lads of their number. 25 And he went from there to Mount Carmel, and from there he returned to Samaria.
The event described in these verses may seem repulsive to many and totally out of character with the personality of Elisha, a man who was more peaceful and personal than Elijah. As Krummacher remarks, “A deadly burst of vengeance upon a troop of wanton youths; a curse pronounced upon them in the name of the Lord! How characteristic of the legal dispensation! But how opposite to all we have said of the character and call of Elisha, as a messenger of the kindness and love of God our Saviour!”
We must remember, however, that the Word of God, which is alive and active, is also the mighty channel the Spirit of God uses to bring men out of darkness to faith in Jesus Christ and to change them by making them like His Son. As a light that shines in the darkness of this world it exposes man’s sin, but man loves the darkness because it hides his evil deeds. He hates the light for that very reason; it exposes his evil deeds (cf. John 3:19-21). These may be deeds of ignorance, of apathy, or of out-and-out rebellion or a combination, but regardless, it often results in hatred of the light that is manifest in one form or another.
The gospel, which is contained in the Word of God, is the power of God unto salvation. Satan, of course, who holds people in bondage to death, neither wants people saved nor experiencing the power of a Christ-changed life by the power of the Spirit. For this reason, as the adversary, Satan never gets more busy than when the Word of God begins to be proclaimed and taught. He hates the Word and people of the Word, especially those engaged in its proclamation. They become the target for his attacks in whatever form he can muster.
Therefore, Bible teaching ministries, pastors, teacher, and other believers involved in the ministry of the Word can expect opposition. It simply goes with the territory. This is clearly evident in this short passage before us. In fact, this is one of the key lessons of these few verses. This was true with Moses, Elijah, and with all the prophets. We can expect attack from the world which lies under the control of Satan. But isn’t it sad when attack comes from the people of God themselves? Unfortunately, Satan is able to use God’s own people to hinder the Word, as he did with the children of Israel on many occasions.
Our Lord said, “O Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her” (Matt. 23:37). Not all Israel was true spiritual Israel, but the fact still remains true. Satan is often able to establish a beachhead among the saints.
Elisha Heads for Bethel
Then” or “thereupon.” Following the ministry in Jericho (which portrayed a kind of firstfruits of the land) Elisha, as a man of God under the direction of God and with the Word of God moves on into the land to minister to the people. They were a people living in idolatry and badly in need of the Word.
“Bethel” means “house of God” or “place of God.”
This name spoke of worship and fellowship with God. There was also a school of the prophets in Bethel, but in spite of this the city was now idolatrous and anything but a center of worship. Hosea, who ministered after Elisha, called this city Bethaven “house of wickedness” a name of shame (cf. Hos. 4:15; 5:8; 10:5). It was so called by Hosea because of the idolatrous worship Jeroboam had established in order to effect a complete separation between Israel and Judah. Out of his greed for power and his fear that if Israel went back to Jerusalem to worship, he established two new places of worship in the north with golden calves as the symbol of worship: one at Bethel and the other at Dan. This was of course in complete disobedience to the directives of the Old Testament Scripture.
“Beth” means “house and “el” means God. Aven is the Hebrew awen which means “trouble, sorrow, idolatry, wickedness and emptiness.” The word awen seems to have two primary facets to its meaning: (a) it portrays an iniquity which causes sorrow, calamity and failure (Prov. 22:8). (b) But it also portrays an emptiness which moves on to idolatry as a human means of filling the emptiness. The point is when men are empty of God and His Word, they will fill their lives with vain things whether material or philosophic. This leads to idolatry, which leads to iniquity, which leads to calamity.
Bethel needed the Word to show them their sin and to bring them back to the Lord. This was their only hope and Satan was active to stop it. Elisha was undoubtedly able to minister to the needs of certain ones there (the remnant), but the city as a whole never really turned to the Lord and His Word. Satan was well entrenched there. This is another fact we sometimes have to face. And when this is the case we may need to simply move on as Elisha did and as Paul and others did.
“And as he was going . . .” calls our attention to the time of the attack. It occurred simply in the normal process of his travels to the city. We never know (though the Lord does) when Satan or others under his control or influence, are going to attack. Just about the time we might think pressures are easing up, and things are getting better--the attack increases. This is why we must always, in spite of how things appear, take heed lest we fall (1 Cor 10:12); why we must look to ourselves lest we be tempted (Gal 6:1); and why we must be careful how we are walking (Eph 5:15) because we live in an evil world and Satan is on the prowl. He is warring against the saints.
Elisha is Mocked
“Young lads.” The KJV has “little children” which really misses the meaning here. These were not children, but young men. The word “lads” is the Hebrew naar and was used of servants, of soldiers and of Isaac when he was 28 years old. This was a crowd of young men, perhaps students of the false prophets, who were here as antagonists to Elisha’s prophetic ministry and authority. If not students, they were sent by the false prophets or idolatrous priests of Bethel to stop Elisha from entering the city. In Elisha Satan had an enemy and he was acting to protect his territory. Remember, however, Elisha was going to Bethel not to curse, but to bless.
“Came out of the city and mocked him . . . Go up, you baldhead.” “Mocked” is the Hebrew galasand denotes a scornful belittling of something or someone, but it issues from an attitude which counts as valueless that which is really of great value.
Leaders have always had to deal with disrespect. It is seen throughout the Old Testament and it is found in the New Testament as well. But the greatest disrespect here is in relation to God. These young men, undoubtedly under Satan’s influence, were attacking not just Elisha, the man, but they were also attacking his message. But the issue was, regardless of the personality of the man, his physical appearance, or even his short comings, Elisha was God’s man with God’s message. As a result, in the final analysis they were mocking or rejecting God and what He was attempting to do through Elisha as God’s spokesman. Elisha was simply an instrument of God (cf. 2 Thess. 5:12, 13 “on account of the work”). The work referred to in 1 Thessalonians is God’s work--the work of building men in the Word and in Christ through these men. And there is a certain sense in which this applies to all believers.
The attack of these young men is twofold:
(1) “Go up”… “go up.” That is, ascend up as you claim Elijah did. The translation of Elijah was a miracle of God and portrayed the biblical truth and hope of the translation of the saints. Though Old Testament saints did not understand this, it was still a type of this truth. Elisha was a prophet of God and by doing this these young men were denying the work of God, denying the Word of God and God’s actions in history.
(2) The second aspect of the attack is seen in the words: “you baldhead.” Whether Elisha was actually bald, or whether he had a different hairstyle, i.e., cropped short on top, they were ridiculing the prophet and telling him to get lost like Elijah. Krummacher writes:
Baldness was regarded by the lower orders as a kind of disgrace; for as it was one of the usual consequences of leprosy, so it was accounted a sign of personal and mental degradation. Hence, in using this opprobrious epithet, the young profligates had a most malicious intention. Their expressions are not to be viewed as a mere burst of youthful wantonness; but as poisoned arrows, pointed and directed by refined and satanic malignity. It is as if they had said, “Thou effeminate leper! Thou would-be prophet! We fear thee not! Go up! Go up!” as if they mean, “Imitate thy master!” . . . It seems to have been a scoffing allusion to the ascent of Elijah; partly sceptical, and partly in derision of Elisha . . .
These attacks are typical of the schemes and methods by which Satan seeks to nullify the ministry of God’s saints and the work of God. He attacks the message (the Word) and the messenger or both. He seeks to discourage or discredit the teacher or he attacks those hearing the message. Regarding the messenger, Satan may seek to call attention to petty issues, circumstances, misunderstandings, or focus on personalities, or physical appearance. It can be almost anything, but whatever, it is a means to a beachhead from whence he seeks to launch one attack after another to get people’s eyes off the Lord and their ears closed to His Word. We must be careful that we do not cooperate with Satan and throw fuel on his fires.
The important thing here is Elisha’s reaction to this and God’s action in response. This is designed to emphasize to us the seriousness of the issues here.
Elisha Curses the Young Men
(2:24a)This seems harsh, but God and His leaders have, on occasion, acted harshly in order to impress upon man the seriousness of life and the Word of God. Ananias and Saphira are an illustration of this in the New Testament.
(1) What Elisha did not do: Before looking at what Elisha did, let’s consider for a moment what he did not do! (a) He did not turn and run. (b) He did not argue with them or run after them (Matt 7:6). (c) He did not compromise his message. (d) He was not acting or reacting out of self love or anxiety or self-defense from the standpoint of his ego or pride. (e) He did not complain to the Lord or want to throw in the towel. (f)
He simply ignored
their words, actions, and attitudes.
God’s response proves this.
What does this teach us?
When trouble strikes,
we should
never resort to the solutions of the world, i.e.,
to human
viewpoint escape or defense tactics
(cf. Ps. 143:11-12; 147:10-11).
(2) What Elisha did: Elisha took up his armor, “He cursed them in the name of the Lord.” This is not cursing for cursing or reviling for reviling (1 Pet. 2:23).
He was trusting in the Lord and leaving it in God’s hands.
The key here is in the word “curse.” It does not mean to swear with vile words. This is the Hebrew word galal meaning “be swift, slight, trifling, or of little account.” The primary meaning is “to be light or slight.” Both verb and noun forms seem to represent a formula which expresses a removal or lowering from the place of blessing.
Cursing stands in contrast to the word blessing or favor (cf. Gen. 27:11, 12).
The emphasis is on the absence, reversal, or removal of a blessed state or rightful position which brings God’s protection, provision and blessing. The principle is very simple: without God’s blessed salvation and protection we all stand cursed. The moment God removed His wall of protection from Job, Satan attacked him and wrecked havoc in Job’s life.
So Elisha, as a prophet, saw their hardened and rebellious condition, unresponsive to correction. In the name of the Lord (i.e. by His authority) Elisha simply turned them over to the Lord and to their own devises, which had the effect of removing them from even the common protection of God. He probably said something like, “may God deal with you according to what you deserve,” or “may you be cursed for your sins of rebellion.”
This would demonstrate to the city and to people all around a vital truth: without the Lord there is no protection and that blasphemy of God’s servants and His Word in order to hinder God’s message is serious business.
Note that Elisha did not call out the bears,
God did.
Two female bears (not three bears--papa bear, mamma bear, and baby bear)
came out and tore up forty-two young men.
You would think this would strike the fear of God into the hearts of the entire area for years to come.
But no--the heart of man is such that they either ignore it, reject it, or soon forget it.
God does not take
it lightly when we ignore
His Word
or hinder its propagation
in the
world among His people.
This is serious business
(cf. 1 Cor 3:16-17 with 10; 11:30).
As believers, we should expect opposition. The more we move out for the Lord, the more attacks we may have to face from our adversary through his various schemes (cf. 1 Pet 4:10-12). As Paul stated it in 2 Timothy 3:12, “In fact, everyone who wants to live a godly life in Christ Jesus will be persecuted” (NIV).
We need more Elishas, those who will stand fast and act in biblical ways leaving the results to the Lord.
This is precisely what Paul did in connection with the strong criticism often leveled at him by some of the Corinthians (cf. 1 Cor. 4:1f). As with Elisha and Paul, we need to move forward in our ministries while always trusting God to make a way and remove the obstacles.
Behold,
God is my salvation,
I will trust and not be afraid;
‘For YAH, the LORD, is my
strength and song;
He also has become my salvation.’ ”
Joyful Thanksgiving
In that day you will say:
“O LORD, I will praise You.
Although You were angry with me,
Your anger has turned away,
and You have comforted me.
Surely God is my salvation;
I will trust and not be afraid.
For the LORD GOD is my strength
and my song,
and He also has become my salvation.”
With joy you will draw water from the
springs of salvation,
and on that day you will say:
“Give praise to the LORD;
proclaim His name!
Make His works known among
the peoples;
declare that His name is exalted.
Sing to the LORD, for He has done
glorious things.
Let this be known in all the earth.
Cry out and sing, O citizen of Zion,
for great
among you is the Holy One of Israel.”
Second Kings 4 records the account of Elisha and the Shunammite woman. The woman is described as a wealthy married woman in the village of Shunem. She had no child. This woman got permission from her husband to set up a guest room for Elisha, acknowledging Elisha as a true prophet and holy man of God. Elisha often passed that way in his travels, and he stayed in the guest room. Today, many churches have a “prophet’s chamber” for traveling evangelists and other servants of God to stay in free of charge.
Elisha asked his servant, Gehazi, how he could help the woman in return for her hospitality. Gehazi mentioned that she had no son and her husband was old. Elisha then called the woman and told her she would have a son by that time next year.
The prophecy was fulfilled, and the woman had a child, but the story was not over. Several years later, the child came down with some kind of sickness, and he died that same day in his mother’s lap. She immediately left to find Elisha and asked him to come heal her son. Elisha came back with the woman to Shunem.
Second Kings 4:32–35 describes what happened next: “When Elisha came into the house, he saw the child lying dead on his bed. So he went in and shut the door behind the two of them and prayed to the LORD. Then he went up and lay on the child, putting his mouth on his mouth, his eyes on his eyes, and his hands on his hands. And as he stretched himself upon him, the flesh of the child became warm. Then he got up again and walked once back and forth in the house, and went up and stretched himself upon him. The child sneezed seven times, and the child opened his eyes.”
Later, in 2 Kings 8:1, we read, “Now Elisha had said to the woman whose son he had restored to life, ‘Arise, and depart with your household, and sojourn wherever you can, for the LORD has called for a famine, and it will come upon the land for seven years.’” She left with her family for seven years and then returned. Upon her return, she discovered that she had lost her land due to her supposed desertion of the property. But God performed yet another miracle in her life:
“And at the end of the seven years, when the woman returned from the land of the Philistines, she went to appeal to the king for her house and her land. Now the king was talking with Gehazi the servant of the man of God, saying, ‘Tell me all the great things that Elisha has done.’ And while he was telling the king how Elisha had restored the dead to life, behold, the woman whose son he had restored to life appealed to the king for her house and her land. And Gehazi said, ‘My lord, O king, here is the woman, and here is her son whom Elisha restored to life.’ And when the king asked the woman, she told him. So the king appointed an official for her, saying, ‘Restore all that was hers, together with all the produce of the fields from the day that she left the land until now’” (2 Kings 8:3–6).
The Shunammite woman’s heartfelt hospitality to Elisha and simple, sincere faith led to an amazing series of events. Elisha was certainly blessed. And God abundantly blessed the woman’s life during a difficult period in Israel. Still today, God often uses His people’s humble acts of service to bless both the giver and the receiver.
2 Kings 2 is a captivating chapter in the Bible that marks a significant transition of prophetic leadership from Elijah to Elisha. It encapsulates the dramatic departure of Elijah, the tenacious pursuit of Elisha for a double portion of Elijah's spirit, and the commencement of Elisha's miraculous ministry. The chapter underlines the theme of faithful obedience, divine judgment, and God's abundant provision in scarcity.Literary Flow and
Thematic Emphasis
• The chapter moves from transition (Elijah to Elisha) to confirmation (miracles) to confrontation (judgment on mockers).
• Echoes of earlier redemption history—Red Sea (Exodus 14:21), Jordan under Joshua (Joshua 3:14-17)—underscore God’s ongoing power.
• The narrative showcases God’s faithfulness to raise new servants when one era ends.
Historical and Geographical Notes
• Gilgal: A common camp of prophets (2 Kings 4:38) near modern-day Jaljuliya.
• Bethel: Once a center of Jacob’s worship (Genesis 28:19); by Elijah’s day tainted by calf idolatry (1 Kings 12:29).
• Jericho: Rebuilt under Hiel (1 Kings 16:34); its spring today, ‘Ein es-Sultan, is still sweet.
• Jordan River: Seasonal flooding makes parting miraculous; archaeological digs reveal shifting channels matching biblical accounts.
Prophetic Succession and the Double Portion
• Inheritance law granted the firstborn a “double portion” (Deuteronomy 21:17). Elisha asks not for supremacy but for spiritual capacity to serve Israel well.
• God answers as Elisha performs twice as many recorded miracles as Elijah (counted in 1 & 2 Kings).
Elijah’s Ascension and Foreshadowing in Scripture
• “Chariots of fire” symbolize divine protection (Psalm 68:17; Zechariah 6:1-5).
• Elijah’s bodily departure anticipates Christ’s ascension (Acts 1:9-11) and reveals that death does not end fellowship with God.
• Malachi foretells Elijah’s return before “the great and dreadful day” (Malachi 4:5); John the Baptist later comes “in the spirit and power of Elijah” (Luke 1:17).
Miracles of Elisha and Their Meanings
1. Parting the Jordan – Continuity of God’s power.
2. Healing Jericho’s water – Restoration of blessing.
3. Bears and the mockers – Warning against despising God’s messengers.
• Together these miracles show mercy to the obedient and judgment on the scornful.
The Sons of the Prophets
• Likely organized guilds or schools, they uphold true worship amid widespread idolatry.
• Their respectful acknowledgment of Elisha safeguards prophetic authority in Israel.
• Similar communal training appears with Samuel (1 Samuel 19:20) and later discipleship groups in the New Testament (Acts 19:9-10).
Archaeological Insights
• Excavations at Tel Jericho expose strata dating to the 9th century BC, matching the time of Elisha.
• Pottery finds near Bethel confirm continuous occupation and religious activity.
• A basalt shard from Tel Rehov references a “house of Elisha,” suggesting public memory of the prophet.
Moral and Spiritual Applications
• Loyalty in service: Elisha’s refusal to abandon Elijah challenges believers to steadfast commitment (Luke 9:62).
• Seeking God’s empowerment: The “double portion” invites earnest prayer for Spirit-led ministry (James 4:2).
• Respect for God’s word: The fate of the mockers warns against casual contempt (Galatians 6:7).
Connections to the New Testament
• River crossings mirror baptism imagery—death to old life, entry to new
(Romans 6:4).
• Elisha’s mantle echoes Christ’s promise of “power from on high” at Pentecost
(Luke 24:49).
• The healed spring foreshadows “living water” Jesus offers
(John 4:14).
Together, the chapter heralds God’s unbroken plan: raising faithful witnesses, confirming their call through mighty works, and preserving His word for every generation.
The Final Journey
Elijah, aware that the LORD is about to take him, travels from Gilgal to Bethel, then to Jericho, and finally to the Jordan. Each stop tests Elisha’s loyalty. Despite repeated urgings to stay behind, Elisha vows, “As surely as the LORD lives … I will not leave you,” and the traveling prophetic communities bear witness to the coming departure.
Verses 7–8 – The Jordan Parted
Fifty sons of the prophets watch as Elijah rolls up his cloak and strikes the Jordan. The river parts, and the two men cross on dry ground, echoing Israel’s earlier crossings under Moses and Joshua.
Verses 9–12 – Elijah Taken Up
On the eastern bank, Elijah offers a final request. Elisha asks for “a double portion” of his spirit—rights of the firstborn and prophetic effectiveness. Elijah replies that it will be granted if Elisha sees him depart. Suddenly chariots and horses of fire appear; Elijah ascends in a whirlwind. Elisha cries, “My father, my father! The chariots and horsemen of Israel!” and tears his clothes in grief.
Verses 13–15 – Authority Confirmed
Elisha picks up Elijah’s cloak, returns to the Jordan, and cries, “Where now is the LORD, the God of Elijah?” The waters divide again. The watching prophets acknowledge, “The spirit of Elijah rests on Elisha,” and show him reverence.
Verses 16–18 – Futile Search
Though Elisha knows Elijah is gone, the prophets insist on searching. Three days of looking yield nothing, confirming that Elijah has truly been taken by God.
Verses 19–22 – Water Healed at Jericho
Jericho’s leaders complain, “The water is bad and the land unfruitful.” Elisha throws salt into the spring and declares, “Thus says the LORD: ‘I have healed this water.’” The spring becomes permanently wholesome.
Verses 23–25 – Mockers Judged
Outside Bethel, a crowd of young mockers jeers, “Go up, you baldhead!” Elisha pronounces a curse; two bears maul forty-two of them. The prophet then travels on to Mount Carmel and back to Samaria.
2 Kings 2 is a captivating chapter in the Bible that marks a significant transition of prophetic leadership from Elijah to Elisha. It encapsulates the dramatic departure of Elijah, the tenacious pursuit of Elisha for a double portion of Elijah's spirit, and the commencement of Elisha's miraculous ministry. The chapter underlines the theme of faithful obedience, divine judgment, and God's abundant provision in scarcity.
Elisha, whose name means
God is salvation
was the
successor of Elijah in the office of
the prophet in Israel
(1 Kings 19:16, 19–21; 2 Kings 5:8).
He was called to follow Elijah in 1 Kings 19:19, and he spent the next several years as the prophet’s protégé, until Elijah was taken into heaven. At that time, Elisha began his ministry, which lasted about 60 years, spanning the reigns of kings Jehoram, Jehu, Jehoahaz, and Joash.
The initial call of Elisha is instructive. After a mighty display of God’s power against the prophets of Baal and a return of the rain after a long drought, Queen Jezebel sought Elijah’s life. Afraid, the prophet fled. He was refreshed by an angel and prepared for a forty-day journey to Mount Horeb. There, Elijah confessed that he believed himself to be the only faithful prophet remaining. God told Elijah to go back home, anoint Hazael king of Aram, Jehu king of Israel, and Elisha to succeed him as prophet. God said, "Jehu will put to death any who escape the sword of Hazael, and Elisha will put to death any who escape the sword of Jehu" (1 Kings 19:17). He also reassured Elijah that there were 7,000 remaining who had not bowed to Baal.
Elijah obeyed God’s word and found Elisha, who was plowing with a pair of oxen at the time. Elijah put his cloak around Elisha—a sign that Elijah’s responsibilities would fall on Elisha, and Elisha left his oxen and ran after the prophet. Elisha asked only to say goodbye to his family and then would return to Elijah. Elisha went back, slaughtered his oxen and burnt his equipment, gave the meat to the people, then followed Elijah as his servant. Elisha responded to the call immediately. He completely removed himself from his former life—essentially hosting a celebration and leaving himself no option to return to his oxen. Not only did Elisha leave his former life, he became a servant in his new life (1 Kings 19:21).
Elisha seemed to love Elijah like he would a father. He refused to leave Elijah before Elijah was taken into heaven, despite Elijah’s telling Elisha to remain behind. Elijah permitted Elisha to stay with him, and he asked what he could do for his protégé before he left. Elisha requested a double portion of Elijah’s spirit. This was not a greedy request but rather one indicating that Elisha wanted to be considered as Elijah’s son. Elijah told Elisha that, if he saw Elijah when he was taken, then the double portion would be Elisha’s. Elisha did, indeed, see the chariot of fire and horses of fire that separated the men, and he saw Elijah taken to heaven in a whirlwind. Elisha picked up Elijah’s cloak and walked to the Jordan River. Elisha struck the water with the cloak, and it divided, just as it had done for Elijah. The other prophets who witnessed this recognized that Elijah’s spirit now rested on Elisha. As God had decreed, Elisha would now be His prophet to the people (2 Kings 2:1–18).
As God had told Elijah on the mountain, it was during Elisha’s ministry that organized Baal worship was eradicated (2 Kings 10:28). In his ministry Elisha traveled widely and served as an adviser to kings, a companion of the common people, and a friend of both Israelites and foreigners.
There are many well-known accounts of Elisha’s service as prophet. He healed the waters of Jericho (2 Kings 2:19–21) and was jeered by youths upon whom he called a curse resulting in their death by mauling bears (2 Kings 2:23–25). He multiplied a widow’s oil (2 Kings 4:1–7). He prophesied a son for a wealthy Shunammite family who hosted him and later resurrected that same son (2 Kings 4:8–37). Elisha also removed poison from a pot of stew (2 Kings 4:38–41) and multiplied twenty barley loaves to feed one hundred men (2 Kings 4:42–44). He cured Naaman of leprosy (2 Kings 5) and made a borrowed ax head float (2 Kings 6:1–7). The miracles Elisha performed are, for the most part, acts of helpfulness and blessing. Others strongly resemble some of the miracles of Christ, such as the multiplying of food (Matthew 16:9–10) and the healing of lepers (Luke 17:11–19).
Elisha offered counsel to the king of Israel. One incident tells of Elisha warning the king about the king of Aram’s movements. When the king of Aram found out it was Elisha foiling his plans, he sought to capture the prophet. When Elisha’s servant, Gehazi, saw the Arameans that had come against them, he was afraid. But Elisha told him not to be afraid because "those who are with us are more than those who are with them.' And Elisha prayed, 'Open his eyes, Lord, so that he may see.' Then the Lord opened the servant’s eyes, and he looked and saw the hills full of horses and chariots of fire all around Elisha" (2 Kings 6:16–17). One cannot help but recall how Elisha had seen similar chariots of fire when Elijah was taken to heaven. Elisha then prayed for the Arameans to be struck with blindness. Elisha led them to Samaria, the capital of Israel, before asking the Lord to open their eyes. The king of Israel wondered if he should kill the captives, but Elisha counseled him to prepare food for them instead. When they were finished with the feast, the Aramians returned to their master, and Aram ceased raiding Israel. Elisha also prophesied other events of national and international importance regarding Israel and Syria.
King Jehoash, or Joash, was reigning at the time of Elisha’s death. The king visited Elisha while the prophet was ill and wept over him. Elisha instructed Jehoash to get a bow and arrows and shoot them out the window. When Jehoash did so, Elisha told him this was God’s arrow of victory over Aram. Elisha then told the king to strike the ground with the arrows, but Jehoash stopped after only three times. Elisha was angered. Had Jehoash struck the ground five or six times, he would have completely destroyed Aram but would now only defeat them three times (2 Kings 13:14–19).
Of Elisha’s death, 2 Kings 13:20 simply says, "Elisha died and was buried." But the passage goes on to talk about Moabite raiders who came to Israel every spring: "Once while some Israelites were burying a man, suddenly they saw a band of raiders; so they threw the man’s body into Elisha’s tomb. When the body touched Elisha’s bones, the man came to life and stood up on his feet" (2 Kings 13:21). It seems that God chose to demonstrate His power through the prophet even after his death.
Jesus spoke of Elisha in Luke 4:27.
The people had rejected Jesus in Nazareth and He told them that "no prophet is accepted in his hometown"
(Luke 4:24).
Jesus said there were many lepers in Israel in Elisha’s time, yet only Naaman, a Syrian, was cured.
A study of the life of Elisha will reveal the prophet’s humility
(2 Kings 2:9; 3:11),
his obvious love for the people of Israel
(2 Kings 8:11—12),
and his faithfulness in a lifelong ministry.
Elisha was obedient to God’s call, following Elijah eagerly and faithfully.
Elisha clearly believed God and trusted Him.
Elisha sought after God, and through him God worked powerfully.
Surely God is my salvation
2 Samuel 22:47
The LORD lives, and blessed be my Rock! And may God, the Rock of my salvation, be exalted--
Psalm 27:1
Of David. The LORD is my light and my salvation—whom shall I fear? The LORD is the stronghold of my life—whom shall I dread?
Jonah 2:9
But I, with the voice of thanksgiving, will sacrifice to You. I will fulfill what I have vowed. Salvation is from the LORD!”
I will trust and not be afraid
Psalm 56:3-4
When I am afraid, I put my trust in You. / In God, whose word I praise—in God I trust. I will not be afraid. What can man do to me?
Proverbs 3:5-6
Trust in the LORD with all your heart, and lean not on your own understanding; / in all your ways acknowledge Him, and He will make your paths straight.
Isaiah 41:10
Do not fear, for I am with you; do not be afraid, for I am your God. I will strengthen you; I will surely help you; I will uphold you with My righteous right hand.
For the LORD GOD is my strength and my song
Exodus 15:2
The LORD is my strength and my song, and He has become my salvation. He is my God, and I will praise Him, my father’s God, and I will exalt Him.
Psalm 28:7
The LORD is my strength and my shield; my heart trusts in Him, and I am helped. Therefore my heart rejoices, and I give thanks to Him with my song.
Habakkuk 3:18-19
yet I will exult in the LORD; I will rejoice in the God of my salvation! / GOD the Lord is my strength; He makes my feet like those of a deer; He makes me walk upon the heights! For the choirmaster. With stringed instruments.
and He also has become my salvation
Psalm 118:21
I will give You thanks, for You have answered me, and You have become my salvation.
Psalm 62:2
He alone is my rock and my salvation. He is my fortress; I will never be shaken.
Luke 1:69
He has raised up a horn of salvation for us in the house of His servant David,
Psalm 118:14
The LORD is my strength and my song, and He has become my salvation.
Psalm 46:1
For the choirmaster. Of the sons of Korah. According to Alamoth. A song. God is our refuge and strength, an ever-present help in times of trouble.
Psalm 91:2
I will say to the LORD, “You are my refuge and my fortress, my God, in whom I trust.”
Psalm 23:1-4
A Psalm of David. The LORD is my shepherd; I shall not want. / He makes me lie down in green pastures; He leads me beside quiet waters. / He restores my soul; He guides me in the paths of righteousness for the sake of His name. …
Isaiah 7:14
Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.
Isaiah 9:6,7
For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counseller, The mighty God, The everlasting Father, The Prince of Peace…
Isaiah 45:17,22-25
But Israel shall be saved in the LORD with an everlasting salvation: ye shall not be ashamed nor confounded world without end…
Isaiah 26:4
Trust ye in the LORD for ever: for in the LORD JEHOVAH is everlasting strength:
Exodus 16:2
And the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness:
Psalm 83:18
That men may know that thou, whose name alone is JEHOVAH, art the most high over all the earth.
The Mission of John the Baptist
(Isaiah 40:1–5; Matthew 3:1–12; Mark 1:1–8; John 1:19–28)
In the fifteenth year of the reign of Tiberius Caesar, while Pontius Pilate was governor of Judea, Herod tetrarch of Galilee, his brother Philip tetrarch of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, during the high priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness.
He went into all the region around the Jordan, preaching a baptism of repentance for the forgiveness of sins,
as it is written in the book of the words of Isaiah the prophet:
“A voice of one calling in the wilderness,
‘Prepare the way for the Lord,
make straight paths for Him.
Every valley shall be filled in,
and every mountain and hill made low.
The crooked ways shall be made straight,
and the rough ways smooth.
And all humanity will see God’s salvation.’”
Then John said to the crowds coming out to be baptized by him, “You brood of vipers, who warned you to flee from the coming wrath?
Produce fruit, then, in keeping with repentance. And do not begin to say to yourselves, ‘We have Abraham as our father.’ For I tell you that out of these stones God can raise up children for Abraham.
The axe lies ready at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.”
The crowds asked him, “What then should we do?”
John replied, “Whoever has two tunics should share with him who has none, and whoever has food should do the same.”
Even tax collectors came to be baptized. “Teacher,” they asked, “what should we do?”
“Collect no more than you are authorized,” he answered.
Then some soldiers asked him, “And what should we do?”
“Do not take money by force or false accusation,” he said. “Be content with your wages.”
The people were waiting expectantly and were all wondering in their hearts if John could be the Christ.
John answered all of them: “I baptize you with water, but One more powerful than I will come, the straps of whose sandals I am not worthy to untie.c He will baptize you with the Holy Spirit and with fire.
His winnowing fork is in His hand to clear His threshing floor and to gather the wheat into His barn;
but He will burn up the chaff with unquenchable fire.”
With these and many other exhortations, John proclaimed the good news to the people.
But when he rebuked Herod the tetrarch regarding his brother’s wife Herodias and all the evils he had done,
Herod added this to them all: He locked John up in prison.
The Baptism of Jesus
(Matthew 3:13–17; Mark 1:9–11; John 1:29–34)
21When all the people were being baptized, Jesus was baptized too. And as He was praying, heaven was opened, 22and the Holy Spirit descended on Him in a bodily form like a dove. And a voice came from heaven: “You are My beloved Son; in You I am well pleased.”
The Genealogy of Jesus
(Ruth 4:18–22; Matthew 1:1–17)
Jesus Himself was about thirty years old when
He began His ministry.
He was regarded as the
son of Joseph,
the son of Heli,
24the son of Matthat, the son of Levi, the son of Melchi,
the son of Jannai, the son of Joseph,
25the son of Mattathias, the son of Amos, the son of Nahum,
the son of Esli, the son of Naggai,
26the son of Maath, the son of Mattathias, the son of Semein,
the son of Josech, the son of Joda,
27the son of Joanan, the son of Rhesa, the son of Zerubbabel,
the son of Shealtiel, the son of Neri,
28the son of Melchi, the son of Addi, the son of Cosam,
the son of Elmadam, the son of Er,
29the son of Joshua, the son of Eliezer, the son of Jorim,
the son of Matthat, the son of Levi,
30the son of Simeon, the son of Judah, the son of Joseph,
the son of Jonam, the son of Eliakim,
31the son of Melea, the son of Menna, the son of Mattatha,
the son of Nathan, the son of David,
32the son of Jesse, the son of Obed, the son of Boaz,
the son of Sala,e the son of Nahshon,
33the son of Amminadab, the son of Admin,f the son of Arni,
the son of Hezron, the son of Perez, the son of Judah,
34the son of Jacob, the son of Isaac, the son of Abraham,
the son of Terah, the son of Nahor,
35the son of Serug, the son of Reu, the son of Peleg,
the son of Eber, the son of Shelah,
36the son of Cainan, the son of Arphaxad, the son of Shem,
the son of Noah, the son of Lamech,
37the son of Methuselah, the son of Enoch, the son of Jared,
the son of Mahalalel, the son of Cainan,
38the son of Enosh, the son of Seth, the son of Adam,
the son of God.
Paul wrote
his letter to the Colossians
to help them
understand better the greatness
of Christ,
their new position in Christ, and the expectations God has for them. Paul summarizes much about Christ in the statement that in Christ all the fullness of the Godhead dwells bodily (Colossians 1:19).
For believers to truly understand the riches they have in Christ, they need to understand more about who He really is. Paul explains that in Christ we have forgiveness of sins (Colossians 1:14). Christ is the image of the invisible God (Colossians 1:15a), or, as Matthew Henry put it, “the visible discovery of the invisible God” (Commentary, Col. 1:15–23). Christ has sovereign rights over all creation (Colossians 1:15b). In fact, Christ is the Creator of all—everything that exists was created “in him . . . through him and for him” (Colossians 1:16). If you want to see God, look at Jesus, “for God was pleased to have all his fullness dwell in him” (Colossians 1:19).
After explaining the preeminence of Jesus Christ (Colossians 1:17–18), Paul adds that it is the Father’s pleasure that all the fullness of deity dwell in Christ (Colossians 1:19)—Jesus isn’t usurping anything that doesn’t belong to Him. He is God. Because Jesus is Deity, He has the qualification and authority to bring redemption and reconciliation with God to humanity (Colossians 1:20).
As John put it, Jesus has revealed and explained the Father to us (John 1:18). No one else was qualified to do this because no one had even seen the Father; only Christ could communicate the Father to humanity. Paul adds that Jesus is God’s mystery revealed (Colossians 2:2). Jesus is the revelation of God, and it is in Him that all the treasures of wisdom and knowledge can be found (Colossians 2:3). Because of Jesus’ intimate relationship with the Father and how He reveals the Father to humanity, we can trust in Him as sufficient for providing reconciliation or peace with the Father through His shed blood on the cross (Colossians 2:20).
Just as the Colossians had received Christ, they were to walk in Him (Colossians 2:6). They were also to beware of philosophies, traditions, and basic principles that were not of Christ (Colossians 2:8), because only in Christ does the fullness of the Godhead dwell bodily. If a system of thought is rooted in anything other than Christ, then it can deceive and take someone captive. On the other hand, if the Colossians would acknowledge the philosophy (or system of ideas) that is according to Christ, then they would be able to put the principles into practice that God had designed for them. If Jesus is the physical person of God (both fully God and fully man), then we can be confident that following Him is following the truth. Believers should avoid falsehood, hold fast to Jesus as “the head,” and understand that their growth in God comes from Him (Colossians 2:19). We no longer live according to the elementary principles of a world that denies Christ (Colossians 2:20)—those principles are powerless to help us.
Because in Christ the fullness of the Godhead dwells bodily (Colossians 2:9), believers can have confidence that one day, when He is revealed in glory, we will also appear with Him in glory (Colossians 3:4). Our future is certain, based on the person and work of Jesus Christ. Believers need to focus on seeking the things that matter to Christ, who is in heaven and who will return one day (Colossians 3:1–3).
We have a new position in Christ and new life through belief in Him, and we should prioritize what is important to Him, knowing that in Christ the fullness of the Godhead dwells bodily (Colossians 1:19). Because of who He is, He can and will deliver on His promises.
In Colossians 1:15–23, the apostle Paul refutes false teachings that were circulating about the nature and divinity of Jesus Christ. Editors label this notable section of Scripture as “Preeminence of Christ” (NKJV) or “The Supremacy of the Son of God” (NIV). The false teachers of Paul’s day insisted that, while Jesus was prominent, He was not the supreme, highest-ranking being in all creation. In other words, they claimed He was not God. Presenting his case, Paul states, “For by [Jesus Christ] all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. And He is before all things, and in Him all things consist” (Colossians 1:16–17, NKJV).
This passage emphasizes Christ’s divinity, superiority, and sustaining power over all creation. With the words “in Him all things consist” (NKJV), or “in him all things hold together” (NIV, ESV), Paul declares that Christ is not only the Creator of the universe but also the Sustainer of everything in creation. In the original language, the term translated as “consist” or “hold together” (synestēken in Greek) means “to place together, cohere, or to be or become composed of many parts into a cohesive and enduring whole.” In essence, Jesus Christ is the glue that holds us and everything in the world together. If it weren’t for Him, all things would fall apart. He ensures life’s order and coherence. Christ is infinitely authoritative because He is God.
The writer of Hebrews affirms the divinity and supremacy of God’s Son: “God promised everything to the Son as an inheritance, and through the Son he created the universe. The Son radiates God’s own glory and expresses the very character of God, and he sustains everything by the mighty power of his command” (Hebrews 1:2–3, NLT). Jesus is the Sustainer of the universe. He upholds every element, fiber, force, and law of nature. Without His continual care and providence, the cosmos would cease to exist.
Paul had been made aware that the church in Colossae was in trouble. The faith of the believers there was shaken by heretical teachings (see Colossians 2:4, 8). They were being sold a pack of lies about Jesus, primarily that He wasn’t enough for salvation. Therefore, it was critical for Paul to make them understand the truth about Jesus—that He is God and that through Christ’s “divine power, God has given us everything we need for living a godly life” (2 Peter 1:3, NLT). He is sufficiently able to save and sustain His church.
Paul writes, “Don’t let anyone capture you with empty philosophies and high-sounding nonsense that come from human thinking and from the spiritual powers of this world, rather than from Christ. For in Christ lives all the fullness of God in a human body. So you also are complete through your union with Christ, who is the head over every ruler and authority” (Colossians 2:8–10, NLT). As Christians, we must understand who Christ is—the Creator and Sustainer of the universe—and that, because He holds all things together, we are safe, secure, and complete in our salvation through our union with Him (Romans 5:9–10; 2 Corinthians 5:17; Colossians 2:13; Ephesians 1:5–10; 1 Peter 3:18).
Grasping the profound truth that “in Him, all things consist” brings to light the omnipotent nature of Christ. It underscores His divine authority and the dependence of all creation on Him. Everyone and everything owes its existence to Christ. He is sovereign and integrally responsible for the origin and maintenance of all things. His power, His Word, and His presence guarantee that the universe does not spin into chaos but remains under His control. What’s more, as followers of Christ, Jesus is in control of our lives and our ultimate destiny. He is our all-sufficient Savior (Hebrews 5:9; 7:25; 9:26–28; Philippians 3:21).
What does the word refuge make you think of? Maybe an imposing building with locks on the doors, maybe a thick-walled fortress, or perhaps something as simple as a canopy to keep you dry in a rainstorm. Whatever picture comes to mind, it can be agreed that a refuge is a safe place. When the Bible describes God as our refuge, it is saying that God is our safe place when we need protection from something.
Knowing God as our refuge enables us to trust Him more freely. We need not fear situations or people who threaten our well-being, whether in a physical or spiritual sense. There is no situation we will ever face that is out of God’s control, so the best place to be, always, is right with Him. “The name of the LORD is a fortified tower; the righteous run to it and are safe” (Proverbs 18:10).
A question that arises is “how do I make God my refuge?” It’s easy to picture a physical refuge protecting us from some danger, but how can we make God—whom we can’t see—our refuge?
David is a great example of someone who knew God as his refuge. At different points in his life, David was on the run from people who literally wanted to kill him, but he always found safety in God. “My salvation and my honor depend on God; he is my mighty rock, my refuge. Trust in him at all times, you people; pour out your hearts to him, for God is our refuge” (Psalm 62:7–8). An easy way to make God our refuge is to simply ask Him to be. David said, “Pour out your hearts to him”; that’s what David did all the time. He poured out his heart to God about what was going on in his life and asked God to intervene on his behalf. When we turn to God for help or protection, we begin to know Him as our refuge.
In contrast to David’s faith, the leaders of Israel in Isaiah’s day tried to find security in things other than God. In Isaiah 28:15, the Lord rebukes them for making “a lie our refuge and falsehood our hiding place.” God then offers them a true refuge: “See I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation; the one who relies on it will never be stricken with panic. I will make justice the measuring line; hail will sweep away your refuge, the lie, and water will overflow your hiding place” (Isaiah 28:16–18). We may be tempted to look for safety in things other than God, but such things can only provide a false sense of security. God is the only real refuge we’ll ever find.
God is our refuge. However, that does not mean He will never lead us into difficult or dangerous situations. Jesus led the disciples into a boat, knowing full well that a violent storm was brewing; the disciples were terrified, but Jesus, their refuge, calmed the storm (Matthew 8:23–27). When we are in God’s will, we can face even the most dangerous situations with confidence, because God is with us.
Countless times, God led the Israelites into battles against armies much more powerful than they, yet when they trusted God and obeyed Him, they always came out victorious (see Joshua chapters 6 and 8 for some examples). Jesus told us, “In me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (John 16:33).
No matter what our circumstance, the safest place to be is always in the center of God’s will. He promises to be our refuge: “‘Never will I leave you; never will I forsake you.’ So we say with confidence, ‘The Lord is my helper; I will not be afraid. What can man do to me?’” (Hebrews 13:5–6).
Throughout Scripture,
God is described as the one who sustains all things
(Hebrews 1:3).
To sustain something means to give it strength, protection, encouragement, and comfort. God’s sustainment is a holding together with a power that surpasses that of any human.
When a person accepts the free gift of salvation through Jesus Christ, he or she becomes a child of God as one adopted into His family (Romans 8:15). God sustains His children through difficult times, as Psalm 54:4 says, “Surely God is my help; the Lord is the one who sustains me.” He strengthens, protects, encourages, and comforts. Our strength will eventually fail us, and God is the only one who can shore up our strength to endure (Psalm 18:39).
Humans are finite, meaning we only have so much strength and energy on our own. God is without limit, infinite (Psalm 90:2), and that means His strength is also without end (1 Corinthians 1:25).
Many psalmists recorded their dependency on God. They expressed a need for God to sustain them, often in times of weariness or distress. For example, in Psalm 63:1 David writes of his enemies trying to kill him “in a dry and parched land where there is no water,” but he finds that the Lord sustains him: “I cling to you; your right hand upholds me” (verse 8). See also Psalm 18:35, Psalm 41:12, and Psalm 89:21.
We may try to gain strength from things in this world, but these things will always disappoint and leave us emptier and wearier than we started. Nothing created can sustain itself, let alone the rest of creation. Only the Creator can do that: “In [Christ] all things hold together” (Colossians 1:17).
When we feel we are falling apart or have nothing left to give, we must turn to the only source of unending, sustaining strength. God is the sustainer, and He wants us to come to Him for help (Psalm 55:22). God does not give begrudgingly but lavishly (Ephesians 1:18–19).
Not only does God sustain us as individuals in times of distress, but He also sustains all things in the universe (Hebrews 1:3). The physical laws that hold matter together, keep planets in their positions, and bind people to the earth are all sustained in and through Jesus (Colossians 1:17). The same God who keeps the planets aligned also holds you in His hands. When life is too much for you to take on by yourself, trust in the Lord.
We are part of His creation,
which means God knows exactly how to
hold us together, too.
In order to have the mind of Christ,
one must first
have saving faith in Christ
(John 1:12; 1 John 5:12).
After salvation, the believer lives a life under God’s influence.
The Holy Spirit indwells and enlightens the believer, infusing him with wisdom—the mind of Christ. The believer bears a responsibility to yield to the Spirit’s leading (Ephesians 4:30) and to allow the Spirit to transform and renew his mind (Romans 12:1-2).
Peter and John before the Sanhedrin
1While Peter and John were speaking to the people, the priests and the captain of the temple guard and the Sadducees came up to them, 2greatly disturbed that they were teaching the people and proclaiming in Jesus the resurrection of the dead. 3They seized Peter and John, and because it was evening, they put them in custody until the next day. 4But many who heard the message believed, and the number of men grew to about five thousand.
5The next day the rulers, elders, and scribes assembled in Jerusalem, 6along with Annas the high priest, Caiaphas, John, Alexander, and many others from the high priest’s family. 7They had Peter and John brought in and began to question them: “By what power or what name did you do this?”
8Then Peter, filled with the Holy Spirit, said to them, “Rulers and elders of the people! 9If we are being examined today about a kind service to a man who was lame, to determine how he was healed, 10then let this be known to all of you and to all the people of Israel: It is by the name of Jesus Christ of Nazareth, whom you crucified but whom God raised from the dead, that this man stands before you healed.
This Jesus is
‘the stone you builders rejected,
which
has become the cornerstone.’
Salvation exists in no one else,
for there is
no other name under heaven
given to men
by which we must be saved.”
The Name Forbidden
13When they saw the boldness of Peter and John and realized that they were unschooled, ordinary men, they marveled and took note that these men had been with Jesus. 14And seeing the man who had been healed standing there with them, they had nothing to say in response.
So they ordered them to leave the Sanhedrin and then conferred together.
16“What shall we do with these men?” they asked. “It is clear to everyone living in Jerusalem that a remarkable miracle has occurred through them, and we cannot deny it.
But to keep this message from spreading any further among the people, we must warn them not to speak to anyone in this name.”
Then they called them in again and commanded them not to speak or teach at all in the name of Jesus.
But Peter and John replied, “Judge for yourselves whether it is right in God’s sight to listen to you rather than God.
For we cannot stop speaking about what we have seen and heard.”
After further threats they let them go. They could not find a way to punish them, because all the people were glorifying God for what had happened.
For the man who was miraculously healed was over forty years old.
The Believers’ Prayer
(Psalm 2:1–12)
23On their release, Peter and John returned to their own people and reported everything that the chief priests and elders had said to them. 24When the believers heard this, they lifted up their voices to God with one accord. “Sovereign Lord,” they said, “You made the heaven and the earth and the sea and everything in them.
25You spoke by the Holy Spirit through the mouth of Your servant, our father David:
‘Why do the nations rage
and the
peoples plot in vain?
The kings of the earth take
their stand
and the rulers gather together
against the Lord
and against His Anointed One.’
In fact, this is the very city where Herod and Pontius Pilate conspired with the Gentiles and the people of Israel against Your holy servant Jesus, whom You anointed. They carried out what Your hand and will had decided beforehand would happen. And now, Lord, consider their threats, and enable Your servants to speak Your word with complete boldness, As You stretch out Your hand to heal and perform signs and wonders through the name of Your holy servant Jesus.”
After they had prayed, their meeting place was shaken, and they were all filled with the Holy Spirit and spoke the word of God boldly.
In Ecclesiastes 1:2 and again
in 12:8,
we find this curious observation:
“Vanity of vanities, says the Preacher; all is vanity”
Today, when we hear the word vanity, we think of pride, conceit, and an exaggerated opinion of and attention to oneself. But here in the book of Ecclesiastes, the word vanity is correctly understood as “meaningless,” as rendered by the New International Version:
“‘Meaningless! Meaningless!’ says the Teacher. ‘Utterly meaningless! Everything is meaningless.’”
Vanity is a key word in the book of Ecclesiastes, appearing 34 times. The original Hebrew word means “breeze,” “breath,” or “vapor” and speaks of the fleeting nature of things. It is translated as “meaningless,” “futility,” and “pointless” in various Bible versions. How did this biblical preacher’s determined search to make sense of life lead him to conclude that there is no meaning or purpose to human existence?
The author of the book of Ecclesiastes, who refers to himself as the “Preacher” (KJV, ESV) or “Teacher” (NIV, HCSB), is King David’s son Solomon. To understand Solomon’s ruling that “all is vanity,” we must study the phrase within its written context.
Ecclesiastes is unique from any other book in the Bible. Written by Solomon in the later years of his life, its central theme is the pointlessness of human activity and human goals apart from God. During this season of his life, Solomon attempted to understand life using human reason and intellect. His exploration stemmed from a perspective of worldly wisdom based on available information from the physical realm.
Solomon may have been out of fellowship with God when he wrote Ecclesiastes or thinking back on such a time. Like many worldly philosophers, separated from God and His divine revelation, Solomon concluded that nothing in life has significance. The human experience has no purpose. Solomon’s search proved futile based on one pivotal detail—his pursuit was limited to the finite span of life humans experience here on earth. Apart from God, His revelation of Himself, and His purposes, our lives are indeed vacant and void of meaning. Anything that lacks eternal value has no real value at all.
Ecclesiastes speaks to those times when life seems empty or doesn’t make sense. Our human experiences are often bewildering and confusing. Wicked people succeed while the righteous suffer, and horrible injustices are all around (Ecclesiastes 3:16; 4:1–5). Ultimately, life and all of our human endeavors are pointless in themselves. Like Solomon, if we look for meaning and purpose apart from God, our quest will end in frustration.
Only through a relationship with God in Jesus Christ do we discover our true purpose and destiny. God exists outside these momentary years of mortal life on earth, and in Him our future extends far beyond this finite world: “For this is how God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life” (John 3:16, NLT).
We are made in the image and likeness of God to be His representatives on the earth (Genesis 1:26). In Him, we discover who we are and what we made for: “For we are God’s masterpiece. He has created us anew in Christ Jesus, so we can do the good things he planned for us long ago” (Ephesians 2:10, NLT). In the eyes of God, every human life has tremendous value and significance. We are His most precious possessions and the center of His attention (Deuteronomy 32:10; Zechariah 2:8; Psalm 17:8).
When God is present in our lives,
He becomes
our
source and our treasure
—the meaning and purpose of our lives.
When we “think about the things
of heaven,
not the things of earth,”
we discover “real life” that “is
hidden with Christ in God”
(Colossians 3:2–3, NLT)
Paul reminds the believers at Colossae to keep their minds on godly, spiritual things.
This is meant for those who have
accepted Christ,
and
received Him
as their Savior!
Rather than looking to the earth
around them, the minds of Christians
should be focused "above."
The things "above" are the things of God.
God is often noted
as being "above" in the New Testament
(John 3:31; 8:23; Ephesians 4:10)
and
heaven is described as "above"
(James 1:17).
In this context, the "things of the earth" are associated with ungodly activities. For example, James 3:15 notes a false approach which "is not the wisdom that comes down from above, but is earthly, unspiritual, demonic." In contrast, the "wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere" (James 3:17). This does not mean that believers should ignore all earthly concerns. It does, however, mean that believers ought to give their time and attention to things pleasing to God, rather than things pleasing to men.
Just as many humans do, Solomon sought meaning in life outside of God’s will and apart from His presence.
His search ended in vanity, or emptiness. But in Jesus Christ, who is “the way and the truth and the life” (John 14:6), the believer’s search culminates in everything: “Seek the Kingdom of God above all else, and live righteously, and he will give you everything you need” (Matthew 6:33, NLT). In the Lord, our work has meaning: “So, my dear brothers and sisters, be strong and immovable. Always work enthusiastically for the Lord, for you know that nothing you do for the Lord is ever useless” (1 Corinthians 15:58, NLT).
Solomon closed Ecclesiastes in the same place he started. “All is vanity” bookends his journey, underscoring the emptiness and futility of life without God. When we focus only on this earthly life—“everything going on under the sun”—it does seem pointless, “like chasing the wind” (Ecclesiastes 1:14, NLT). But when we know God through a relationship with Jesus Christ, we receive abundant life in His kingdom and a heavenly treasure worth far more than all the world’s silver and gold (Acts 3:6; Matthew 6:19–21; 1 John 5:11–13).
Sharing among Believers
(Acts 2:42–47)
The multitude of believers was one in heart and soul
No one claimed that any of his
possessions was his own,
but they shared everything they owned.
With great power
the apostles
continued to give their
testimony about
the resurrection of the Lord Jesus.
And abundant grace was upon them all.
There were no needy ones among them,
because those
who owned lands or houses would
sell their property,
bring the proceeds from the sales,
and lay
them at the apostles
’ feet
for distribution to anyone as he had need.
Joseph a Levite from Cyprus,
whom
the apostles called Barnabas
(meaning Son of Encouragement),
sold a field he owned, brought the money,
and
laid it
at the apostles’
feet
6 a Literally And all flesh will see God’s salvation; Isaiah 40:3–5
16 b Or in water
16 c Cited in Acts 13:25
16 d Or in the Holy Spirit and in fire
32 e BYZ and TR Salmon; see Ruth 4:20–21 and Matthew 1:4–5.
33 f BYZ and TR Aram; others Ram; see Ruth 4:19 and Matthew 1:3–4.
33 g WH, BYZ, and TR do not include the son of Arni.
38 h Greek Enōs, a variant spelling of Enosh; see Genesis 5:6.
It’s a simple, private move, that doesn’t need explanation.
Arouse Yourself, why do You sleep,
O Lord?
Awake, do not reject us forever
Why do You hide Your face and forget our affliction and our oppression? For our soul has sunk down into the dust; our body cleaves to the earth. Rise up, be our help, and redeem us for the sake of Your lovingkindness”
(Psa 44:23-26)
In terms of vocabulary, Psalms 44 and 46 are very similar. In terms of situation, they are miles apart. In Psalm 44, the psalmist laments that God IS NOT WITH Israel’s army, and they have experienced a humiliating defeat (Psa 44:9).
In Psalm 46, God is the LORD of ARMIES who is WITH US, and He makes wars cease to the end of the earth by destroying the weapons of the enemy (Psa 46:9). In Psalm 44:26, the psalmist cries out for God to “rise up,” and in Psalm 46:10 [11], He is exalted in all the earth. In Psalm 44:26, the psalmist cries out to the distant God to be their HELP, and in Psalm 46:1, 5, the psalmist celebrates God as a very present HELP in times of trouble, in the midst of Jerusalem.
There is little doubt that Psalms 44 and 46 are intentionally related, with Psalm 44 expressing cries for help and Psalm 46 praising God for His answer. The answer, moreover, is far more than the psalmist could ask or imagine: the redeemed and renewed Jerusalem.
But these drastically different before-and-after pictures raise important questions: How did this happen? What made the difference? It cannot be a coincidence that the author of the Psalter separated two very similar psalms and placed Psalm 45 between them. Thus, Psalm 45 draws special attention and demands our exegetical attention.
Indeed, it does, for it is a love song written in honor of Israel’s Messianic King.
In my personal experience, it was when I discovered the beauty of Yeshua the Messiah that God transformed my Psalm 44 emptiness into Psalm 46 fullness and peace. O dear friend, look full into the face of God’s Messiah, and the troubles of this world will grow strangely dim.
O Lord?
Awake, do not reject us forever
Why do You hide Your face and forget our affliction and our oppression? For our soul has sunk down into the dust; our body cleaves to the earth. Rise up, be our help, and redeem us for the sake of Your lovingkindness”
(Psa 44:23-26)
In terms of vocabulary, Psalms 44 and 46 are very similar. In terms of situation, they are miles apart. In Psalm 44, the psalmist laments that God IS NOT WITH Israel’s army, and they have experienced a humiliating defeat (Psa 44:9).
In Psalm 46, God is the LORD of ARMIES who is WITH US, and He makes wars cease to the end of the earth by destroying the weapons of the enemy (Psa 46:9). In Psalm 44:26, the psalmist cries out for God to “rise up,” and in Psalm 46:10 [11], He is exalted in all the earth. In Psalm 44:26, the psalmist cries out to the distant God to be their HELP, and in Psalm 46:1, 5, the psalmist celebrates God as a very present HELP in times of trouble, in the midst of Jerusalem.
There is little doubt that Psalms 44 and 46 are intentionally related, with Psalm 44 expressing cries for help and Psalm 46 praising God for His answer. The answer, moreover, is far more than the psalmist could ask or imagine: the redeemed and renewed Jerusalem.
But these drastically different before-and-after pictures raise important questions: How did this happen? What made the difference? It cannot be a coincidence that the author of the Psalter separated two very similar psalms and placed Psalm 45 between them. Thus, Psalm 45 draws special attention and demands our exegetical attention.
Indeed, it does, for it is a love song written in honor of Israel’s Messianic King.
In my personal experience, it was when I discovered the beauty of Yeshua the Messiah that God transformed my Psalm 44 emptiness into Psalm 46 fullness and peace. O dear friend, look full into the face of God’s Messiah, and the troubles of this world will grow strangely dim.
https://bibletruths.org/101-broken-people-that-god-used-anyway
Believers in Jesus can be encouraged
that they
have overcome through Jesus.
John writes to
first-century believers that they have overcome
because
greater is
He that is in them
than he
that is in the world
In the Bible,
the Greek word "stephanos" (στέφανος)
translates to
"crown" or "wreath".
Unlike a royal crown, a stephanos is a victor’s wreath awarded to athletes and heroes,
symbolizing honor, victory, and reward.
The Victor's Prize: The Apostle Paul frequently uses stephanos metaphorically to describe the imperishable spiritual reward awaiting faithful believers at the end of their "race" or earthly struggles.
The Crown of Thorns: In the Gospels, stephanos refers to the crown of thorns placed on Jesus's head during his trial and crucifixion.
The Crown of Life: Mentioned in the New Testament as an ultimate award for those who endure suffering, trials, and persecution.
Notable Biblical Figures
Stephen (Stephanos): The first Christian martyr. His Greek name, Stephanos, represents his victory and incorruptible reward.
Stephanas: An early Christian convert and leader in Corinth whose household was praised for their devoted service to the church
Jesus’ statement “If any one of you is without sin, let him be the first to throw a stone at her” is found in John 8:7. Jesus was teaching in the temple when the scribes and Pharisees brought to Him a woman who had been caught in the act of adultery, and they asked Him if she should be stoned as required by the Law of Moses. However, they cared nothing about this woman; they were using her to trap Jesus. In their minds, if He told them to set the woman free, they could claim He did not hold to the Law of Moses. If He told them to stone her, they could claim He was not the Savior; and, if He said nothing, they could claim He lacked wisdom. Jesus did not answer immediately but stooped and wrote something on the ground, and they kept pressing Him. Finally, the Lord said, in essence, “Go ahead and stone her because that is what the Law requires. But the Law also requires that the first stone be thrown by a person who is sinless in connection with this charge” (John 8:6–7).
One of the often-thought-of “name changes” in the Bible is that of Saul to Paul.
The change is commonly linked to Saul’s conversion on the Damascus Road, when the Lord Jesus commissioned him to take the gospel to the Gentiles (Acts 9:1–19). However, at the time of Saul’s conversion, Jesus still addressed him as “Saul.” Later, Jesus told Ananias to find “Saul” in Damascus and restore his sight. Acts 9 goes on to describe “Saul” as increasing in spiritual strength and understanding of Jesus as the Messiah. So, it was not Jesus who changed his name on the road to Damascus. If it wasn’t Jesus’ doing, how did the change from Saul to Paul happen, and when?
The answer is that Saul’s name was also Paul. The custom of dual names was common in those days. Acts 13:9describes the apostle as “Saul, who was also called Paul.” From that verse on, Saul is always referred to in Scripture as “Paul.”
Paul was a Jew, born in the Roman city of Tarsus. He was proud of his Jewish heritage, as he describes in Philippians 3:5: “Circumcised on the eighth day, of the race of Israel, of the tribe of Benjamin, a Hebrew of Hebrew parentage, in observance of the law a Pharisee.” So zealous and devout was he that persecuting Christians was the natural way for him to show his devotion. He chose to use his Hebrew name, Saul, until sometime after he began to believe in and preach Christ. After that time, as “the apostle to the Gentiles” (Romans 11:13), he used his Roman name, Paul. It would make sense for Paul to use his Roman name as he traveled farther and farther into the Gentile world.
It is interesting that Paul began using his Roman name on Cyprus when the Roman proconsul on that island was converted (Acts 13:12). This was during Paul’s first missionary journey and involved a high-ranking, idolatrous Gentile coming to faith in Christ. The fact that the proconsul’s name was Sergius Paulus has led some to think that Saul took the name Paulus/Paul as a reminder of this event, but the apostle’s name being the same as the proconsul’s is most likely a coincidence.
Using his Roman name was fitting for the man who proclaimed that he would become “all things to all people,” a Jew to the Jews in order to win the Jews, weak to the weak in order to win the weak, etc., all for the sake of the gospel (1 Corinthians 9:19–23). Adopting his Roman name would allow Paul to approach the Gentiles to whom he was sent and speak to them in their own language, becoming as one of them and setting them at ease. It is also possible that Paul gave up the use of his Hebrew name, Saul, with its regal connotation and chose to use his Roman name, Paul, meaning “little” or “small,” because he desired to became smaller in order to present Christ as greater (cf. John 3:30).
Unlike the changing of Simon’s name to Peter (Matthew 16:18–19), which Jesus did for a specific purpose, there is no reference in the Bible to Jesus’ changing Saul’s name to Paul.
In 2 Timothy 4:7, Paul says, “I have fought the good fight, I have finished the race, I have kept the faith.” This well-known and oft-quoted passage is quite significant in that this epistle was Paul’s last before his martyrdom in A.D. 67. It is a deeply moving affirmation of his unwavering faith and unyielding love for the gospel of Jesus Christ (Galatians 1:4; Galatians 2:20; Philippians 1:21).
“I have fought the good fight” is also significant for believers today because it serves as a stark reminder that the Christian life is a struggle against evil—within ourselves and in the world (John 15:9; Romans 8:7; James 4:4). Earlier in this same epistle, Paul reminded Timothy to “endure hardship as a good soldier of Jesus Christ” (2 Timothy 2:3).
The Greek word agonizomai, translated “fought,” means literally “to engage in conflict.” The word was used in the context of competing in athletic games or engaging in military conflict. Considering that Paul was chained to a Roman soldier when he wrote this epistle, it would have been easy for him to make such an analogy. In fact, he had known many Roman soldiers and during his imprisonment had won a number of them to Christ, some of them members of the Praetorian Guard (Philippians 1:13).
Our battle is not with flesh and blood “but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places” (Ephesians 6:12). The Christian life is a fight in that Christians face a never-ending struggle against evil—not an earthly military campaign, but a spiritual battle against Satan. This is why we must “take up the whole armor of God, that you may be able to withstand in the evil day” (see Ephesians 6:13-18).
Without question, the apostle Paul was the consummate warrior, never quitting, never flagging in his zeal for the Lord (Philippians 3:14-15). He knew where lay the source of his strength (Philippians 4:13; 2 Corinthians 12:9). His campaign to spread the gospel of Christ began on the Damascus Road (Acts 9:3) and eventually took him across the ancient world on four missionary journeys. He had witnessed of Christ before Felix and Agrippa, the legates and officials of Rome (Acts 23:26; Acts 26:1). He contended with false teachers and false brethren within the church (2 Corinthians 11:13; Galatians 1:7; Galatians 2:4).
Paul’s “good fight” included an astonishing series of dangers and indignities (2 Corinthians 11:23-33). Even in these he proclaimed his victory in Christ: “Yet in all these things we are more than conquerors through Him who loved us” (Romans 8:37).
Paul’s life and ministry provide for us a powerful example for modeling Christ today. Not only did he “fight the good fight,” but he also “finished the race” and “kept the faith” (2 Timothy 4:7). Paul knew that his death was near (verse 6) but had no regrets. After Jesus took control of his life (Acts 9:15-16), Paul had lived life to the fullest, fulfilling all that Jesus had charged and empowered him to do (Ephesians 3:6; 2 Timothy 4:17). He had a remarkable sense of fulfillment and contentment with his life (Philippians 4:11-13; 1 Timothy 6:6-8).
As believers today, we can have no greater sense of fulfillment than to know, as Paul did, that we have fully accomplished all that the Lord has called us to do (Matthew 25:21). May we “fight the good fight” and “be watchful in all things, endure afflictions, do the work of an evangelist, fulfill [our] ministry”
(2 Timothy 4:5).
As a result of Jesus Christ’s self-emptying and self-humiliation, God exalted Him to the highest place of honor. Jesus, who stooped down low, was raised by the Father to His glorious position in heaven. The name that is above all names is the supreme name—the divine name Lord. This name acknowledges Jesus Christ’s absolute lordship as divine King of the universe, and it brings with it the right to be worshiped.
It was humbling for the Son of God to become a man. Taking on the character of a servant was even more humbling. But Jesus went a step beyond. He was willing to die one of the most disgraceful forms of execution as a condemned criminal on a cross. Following His humiliation and obedience, God elevated Jesus to His rightful place of glory. After Christ’s victorious resurrection from the dead, God bestowed honor upon His humble, obedient Son: “Because of the joy awaiting him, he endured the cross, disregarding its shame. Now he is seated in the place of honor beside God’s throne” (Hebrews 12:2, NLT).
When Paul said, “At the name of Jesus every knee will bow—in heaven and on earth and under the earth” (Philippians 2:10, CSB), the emphasis was on every creature in the universe acknowledging Jesus as Lord over all creation. When he stated, “Every tongue will confess that Jesus Christ is Lord” (verse 11, CSB), he meant that every living thing, both in heaven and on earth, will honor Christ. Heavenly forces and demonic powers, people who reject Christ and His faithful in the church—all will bow before Him (Isaiah 45:23–24). Every tongue will acknowledge Jesus for who He is—the Sovereign Lord of the universe.
The verses stating that all creation will honor Jesus Christ do not mean that everyone will be saved. Instead, they point to the time when every being acknowledges His authority. The exalted Christ, who sits in the place of honor at God’s right hand (Colossians 3:1) is Lord over all (Acts 10:36; Romans 10:12). He has the supreme Name; He is Lord of lords and King of kings (Revelation 17:14; 19:16). He is the one Lord, “Jesus Christ, through whom all things were created, and through whom we live” (1 Corinthians 8:6, NLT). Jesus is Lord of both the dead and the living (Romans 14:9). He is the Lord upon whom the church calls (1 Corinthians 1:2). Jesus is our Mediator (Hebrews 3:1–6; 8:6; 9:15; 12:24), Intercessor (Hebrews 7:24–25; Romans. 8:34), Reconciler (Ephesians 2:12–17; Romans 5:1), and the One who gives us entrance into the Kingdom of Heaven (Hebrews 4:1, 11; 6:19–20).
Jesus has the name above all names because
Jesus Christ is Lord!
This name, given to Him by the Father, affirms
His divinity and supreme authority.
Referring to Jesus, Philippians 2:6 says, “Who, being in very nature God, did not consider equality with God something to be used to His own advantage.” The King James Version (KJV) puts the verse this way: “Who, being in the form of God, thought it not robbery to be equal with God.” The difference in wording here is due to the differing interpretations of the Greek word harpagmon, which can be literally translated as “robbery” or “plunder.” However, given Jesus’ deity, it’s probably better and more theologically accurate to understand the word as meaning “a thing to clutch” or “something to hang on to at all costs.”
What the apostle Paul is saying in Philippians 2:6 is that Jesus did not try to “hang on to” or “clutch” His uniquely divine status and role as the Son of God in His incarnation. Rather, He willingly let go of that and “emptied himself” (Philippians 2:7, ESV) in order to fulfill His Father’s will in becoming human.
Philippians 2:6 is a part of a larger passage (Philippians 2:5–11) that highlights Jesus’ humility as He emptied Himself and became human. The passage has a rhythmic and poetic nature, and Bible scholars believe it to be an early hymn Christians used to confess and affirm Jesus’ divinity. Paul uses this poem as a call to believers to imitate Christ’s humility and service in their relationships with one another. In other words, Paul wanted them to act Christlike by being humble in their fellowship.
It is important to note that, while Jesus did not think it robbery to be equal with God in His incarnation, He did not cease being God. Jesus is fully God and one with the Father (John 8:58; 10:30).
He has always existed from eternity past. In fact, Philippians 2:6 hints at Jesus’ eternal preexistence in saying that He always existed in the “form of God” (see also John 1:1, 14).
So, by not thinking it robbery to be equal with God, Jesus exhibited true humility and service as He emptied Himself and took on flesh. As Paul commands in Philippians 2:5, God wants each of us to exhibit the same humility in our relationships with one another. Like Christ, we should “not think it robbery” to intentionally empty ourselves of any special status or role as we serve and love one another. As we seek to live in true humility, we shouldn’t try to use our positions or powers to advantage ourselves and put others behind. In other words, instead of seeking to disadvantage others in order to advantage ourselves, we should seek to disadvantage ourselves in order to advantage others. In this, Christ led the way.
In each of the letters to the seven churches of Asia Minor recorded in Revelation, there are promises to him who overcomes. Jesus is the giver of the promises, and the overcomer is the one who remains steadfast through trials, holding fast to faith in Christ until the end.
To the church at Ephesus is presented a promise to him who overcomes that he will be granted to eat from the tree of life in God’s paradise (Revelation 2:7). To the church at Smyrna, the promise to him who overcomes is that he will not be hurt by the second death (Revelation 2:11). To the church at Pergamum the overcomer will be given manna from heaven and a white stone with the overcomer’s new name written on it (Revelation 2:17). To the church at Thyatira the overcomer is promised to rule with Christ in His kingdom (Revelation 2:26). To the church at Sardis the one who overcomes will be clothed in white garments and will not have his name erased from the book of life; further, Jesus will confess his name before the angels and the Father (Revelation 3:5). To the church at Philadelphia the overcomer will be a pillar in the temple of God (Revelation 3:12). To the church at Laodicea the one who overcomes will sit with Christ on His throne (Revelation 3:21). These are the promises in Revelation to him who overcomes.
Throughout the book of Revelation, it is evident that Christ is ultimately the One who overcomes. He is the Lion of Judah, the Root of David, who has overcome (Revelation 5:5), and He will overcome the ten kings of the beastbecause He is the King of kings (Revelation 17:14). John writes earlier that whatever is born of God overcomes the world (1 John 5:4a) and that the victory—or the overcoming itself—is our faith—or our belief in Him (1 John 5:4b). John makes this key definition clear in the next verse when he adds that the one who overcomes is the one who believes in Jesus (1 John 5:5). This context is important as it helps explain to the reader of Revelation that, because Christ has overcome, the one who believes in Him also has overcome. Because of that, every believer in Christ can expect to receive the promises in Revelation made to him who overcomes
:
— To be unhurt by the second death (the second death is the judgment of being separated from God and sentenced to hell, as seen in Revelation 20:6, 14; 21:8)
— To receive manna from heaven
— To receive a white stone with a new name written on it
— To rule with Christ in His coming kingdom
— To be clothed in white garments
— To have his name permanently in the Book of Life, never to be removed
— To have Jesus confess the overcomer’s name before the angels and the Father
— To be a pillar in the temple of God
— To sit with Christ on His throne
Believers in Jesus can be encouraged
that they
have overcome through
Jesus.
John writes to first-century believers that they
have overcome because
greater is He that is in them than he that is in the world
(1 John 4:4).
This overcoming is something God provides for us when we believe in Jesus; it is not something we earn by our own efforts. Because of that, our confidence is in Him and not in ourselves. Salvation is a gift from God, by His grace through faith and not as a result of our own works (Ephesians 2:8–9). Because believers have overcome through Jesus, they can have confidence and joy at knowing that He will come again one day to provide the overcomers with what He has promised.
In Luke 1:26–38, the angel Gabriel visits teenage Mary and foretells the birth of Jesus, Israel’s long-awaited Savior and Son of God. The angel reassures the young virgin, “Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus” (verses 30–31, ESV). Mary, understandably confused, asks the angel, “How will this be, since I am a virgin?” (verse 34, ESV). Gabriel answers, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God. And behold, your relative Elizabeth in her old age has also conceived a son, and this is the sixth month with her who was called barren. For nothing will be impossible with God” (verses 35–37, ESV).
God’s messenger announced two human impossibilities—divine miracles—that God was performing: Mary, a virgin, would conceive a child through the power of the Holy Spirit and bring the Son of God into the world. And Elizabeth, Mary’s elderly, barren cousin, was already miraculously in her sixth month of pregnancy with a son who would grow up to be John the Baptist. When Mary wonders, “How can this happen?” The angel redirects Mary’s focus from natural human prospects to God’s supernatural, wonder-working power. One explanation remains: “With God, nothing will be impossible!”
The Lord encouraged the faith of other saints with similar words. When Isaac’s birth was promised to Abraham and Sarah, God said, “Is anything too hard for the Lord? I will return about this time next year, and Sarah will have a son” (Genesis 18:14, NLT). Many Bible figures have declared that nothing will be impossible with God (see Job 42:2; Jeremiah 32:17). Jesus Himself testified, “With man this is impossible, but with God all things are possible” (Matthew 19:26; see also Mark 14:36).
The Greek phrase ouk pan rhema, translated as “nothing” in Luke 1:37, expresses the idea of “no word or promise” in the original language. Thus, we can understand the saying, for nothing will be impossible with God, to mean “no word or promise of God will be impossible.” The New International Version renders Luke 1:37, “For no word from God will ever fail.” “For the word of God will never fail,” states the New Living Translation. The American Standard Version says, “For no word from God shall be void of power.” Mary believes and humbly embraces God’s plan, as improbable as these pregnancies sound, for she responds, “I am the Lord’s servant. . . . May your word to me be fulfilled” (Luke 1:38).
If God declares it, He will do it. He fulfills His purposes through the power of His word: “For when he spoke, the world began! It appeared at his command” (Psalm 33:9, NLT; see also Psalm 148:5). Our God created everything from nothing. He spoke, and life came into being (2 Peter 3:5). He sustains all things by His powerful word (Hebrews 1:3). God’s word always accomplishes what He desires and the purpose for which He sends it out (Isaiah 55:11).
The angel reminded Mary that her Savior, Redeemer, and Lord is the God of the impossible. The miracle He accomplished through Sarah, He was doing again through Elizabeth. And He would perform an even greater miracle through Mary.
As God worked in Mary’s life, He continues to work in ours today. He often chooses to do the unlikely and the humanly impossible to remind us that His purposes and power are not restricted. We must live each day with unwavering faith, knowing and believing that nothing—not one word or promise of God—will be impossible.
In Hebrews 6:16–20,
the biblical writer intends
to instill
steadfast hope in his readers
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.
A citizen is a person who legally belongs to a country and has the rights and protection of that country. Citizens adopt the culture and practices of the nation or kingdom to which they belong. Every human being is born into the kingdom of this world, in which Satan rules (2 Corinthians 4:4). Consequently, we grow up adopting the culture, practices, and values that he instigates (Genesis 3:1; 1 John 2:16).
Satan’s kingdom enslaves its citizens (Romans 6:16). With darkened hearts and minds, we blindly follow our leader into the very sins that pull us deeper into slavery. We remain captives in this kingdom of sin, headed for destruction, until Jesus frees us (Ephesians 2:1–4). Philippians 3:18–19 highlights the differences between those who desire fellowship with Jesus Christ and those who focus on earthly pursuits: “For, as I have often told you before and now tell you again even with tears, many live as enemies of the cross of Christ. Their destiny is destruction, their god is their stomach, and their glory is in their shame. Their mind is set on earthly things.” Those who do not know Christ live only for this world and the pleasure they can find for themselves. They are “citizens” of this world and live by its rules and value system.
When we are born again by faith in Jesus Christ (John 3:3), we are born into the Kingdom of Heaven (Matthew 3:2; 7:21; Romans 14:17). Speaking of those who have had that spiritual rebirth, Philippians 3:20 says, “Our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ.” Jesus spent much of His earthly ministry explaining the Kingdom of Heaven (Matthew 4:17). He compared it to many things, including a wheat field in which weeds grew along with the wheat. The plants appeared identical at first, but were separated at the harvest. The truth is, often the citizens of heaven and those of this world appear identical, and no one but God knows the difference (Romans 8:19). Many people may appear to be citizens of heaven, when, in fact, no rebirth has ever taken place in their hearts (Matthew 7:21).
When God grants us citizenship in the Kingdom of Heaven, we become “new creatures” (2 Corinthians 5:17). He sends His Holy Spirit to indwell our spirits, and our bodies become His temple (1 Corinthians 3:16; 6:19–20). The Holy Spirit begins to transform our sinful, worldly desires into those that glorify God (Romans 12:1–2). His goal is to make us as much like Jesus as possible in this life (Romans 8:29). We are given the power and privilege of exiting the world’s flawed value system and living for eternity (1 John 2:15–17). To be adopted into the family of God means that we become citizens of an eternal kingdom where our Father is the King. Our focus turns toward eternal things and storing up treasure in heaven (Matthew 6:19–20). We consider ourselves ambassadors to this earth until our Father sends for us and we go home (Ephesians 2:18–19; 6:20).
We live for a short time in these physical bodies, anticipating the bright future in our real home. While here, we share Abraham’s experience, living “like a stranger in a foreign country. . . looking forward to the city with foundations, whose architect and builder is God” (Hebrews 11:9–10).
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.
An advocate is a person who comes to our aid or pleads our case to a judge. Advocates offer support, strength, and counsel and intercede for us when necessary. The Bible says that Jesus is an Advocate for those who’ve put their trust in Him: “My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous” (1 John 2:1). In other verses, Jesus calls the Holy Spirit our Advocate (John 14:16, 26; 15:26; 16:7). The English word advocate has been translated from the Greek word parakleton, which means “helper, adviser, or counselor.”
In a human court system, an advocate speaks for the rights of his or her client. We call them lawyers because they have studied the intricacies of the law and can navigate through those often complicated statutes with accuracy and precision. That is the picture John paints when he refers to Jesus as our “advocate with the Father.” God’s righteous law pronounces us guilty on all counts. We have violated God’s standards, rejected His right to rule our lives, and continued to sin even after coming to a knowledge of the truth (Hebrews 10:26; Romans 1:21–23; 1 Timothy 2:4). The only just punishment for such wickedness is an eternity in hell (Revelation 14:10; 21:8; 1 Corinthians 6:9).
But Jesus stands as the Advocate between our repentant hearts and the law. If His blood has been applied to our lives through faith and confession of Him as Lord (Romans 10:9–10; 2 Corinthians 5:21), He pleads our case with the Righteous Judge. We may imagine the conversation going something like this: “Father, I know this one has sinned and violated our commands. He is guilty as charged. However, you have said that my sacrifice is sufficient payment for the debt he owes. My righteousness was applied to his account when he trusted in me for salvation and forgiveness. I have paid the price, so he can be pronounced ‘Not guilty.’ There is no debt left for him to pay” (Romans 8:1; Colossians 2:14).
Jesus is our Advocate when God first accepts us into His family as His children (John 1:12). And He remains our Advocate forever. First John 1:9 says that, when we confess our sin, He is faithful and just to forgive our sin and to cleanse us from it. As His followers, we will still sin. But, when we do, we are commanded to confess that sin to God. Confession is an agreement with God about how bad sin is. We stand guilty before Him with no argument and no justification of our own. Our Advocate steps before the Judge, and together they agree that, because we are “in Christ,” no further punishment is necessary. Jesus has already made sufficient payment to redeem us.
Another aspect that makes Jesus a compassionate Advocate is the fact that He has experienced life in this world, too. He has been tempted, rejected, overlooked, misunderstood, and abused. He does not represent us theoretically; He represents us experientially. He lived the life we live, yet He did so without succumbing to the evils that befall us. He successfully refused to give in to temptation and can be our High Priest because He perfectly fulfilled God’s law (Hebrews 4:15; 9:28; John 8:29). Our Advocate can plead our case from personal experience, something like this: “Father, this young woman has violated our righteous command, but she loves you and wants to serve you. I remember what it was like to be tempted like that, and my heart goes out to her. She has confessed this sin and desires to turn away from it. Because of my sacrifice, you can forgive this sin and purify her heart once more. Let’s teach her how to let the Holy Spirit comfort her and strengthen her to resist the next time.”
An earthly advocate can only plead our case from external evidence or witness testimony. Our heavenly Advocate knows our hearts and pleads our case on the basis of what is there (Luke 5:22; Mark 2:8). He also knows the intricacies of God’s legal system. He has already satisfied the demands of justice, so His advocacy is from a position of strength and righteousness. God accepts His Son’s advocacy on our behalf as part of their divine agreement, established before the world began (1 Peter 1:20; John 17:24; Revelation 13:8). Our position as “the righteousness of Christ” is secure because the One who purchased our position with His own blood is also our Advocate (Romans 4:25; 8:3; 1 Corinthians 1:30).
Where is God in the midst of our troubles? According to Psalm 34:18, He is close by: “The Lord is near the brokenhearted; he saves those crushed in spirit” (CSB).
The question of evil and suffering remains one of the critic’s quickest objections to the existence of God, or at least to the existence of the Christian God. Many Christian thinkers have written insightful books on the subject, and there’s a lot to gain from these resources. However, knowing that suffering can coexist with a good God only solves part of the problem. What about when we are suffering? Theodicy may not help much. We need more than that.
The Christian is expected to run to God’s Word for help. Among other passages that bring comfort, Psalm 34:18 offers a reassurance that “the Lord is close to the brokenhearted and saves those who are crushed in spirit.”
How does this work? How does God stay close to the brokenhearted? If He’s God and we’re not, shouldn’t He be far away?
A distant god is the deistic conception. The God of the Bible is nothing like that. While He’s self-sufficient, He is interested and vested in His creation. In the pages of Scripture, we see God taking an active role in human history. He communicates with people, gives instruction for proper behavior, judges when needed, and ultimately comes down to redeem them from the guilt of sin (Ephesians1:7).
Multiple passages show God’s heart for the downtrodden and oppressed. Examples are Psalm 82:3, Zechariah 7:10, Proverbs 22:22–23, Amos 5:11, Deuteronomy 10:18, Psalm 146:7–9, and Matthew 25:34–39.
Here are some ways God remains near the brokenhearted:
1. He offers comfort. The apostle Paul is not a stranger to suffering, pain, and persecution. In 2 Corinthians 11:24–28, we get a glimpse of what life was like for the apostle. It certainly was not the American Dream:
Five times I received from the Jews the forty lashes minus one. Three times I was beaten with rods, once I was pelted with stones, three times I was shipwrecked, I spent a night and a day in the open sea, I have been constantly on the move. I have been in danger from rivers, in danger from bandits, in danger from my fellow Jews, in danger from Gentiles; in danger in the city, in danger in the country, in danger at sea; and in danger from false believers. I have labored and toiled and have often gone without sleep; I have known hunger and thirst and have often gone without food; I have been cold and naked. Besides everything else, I face daily the pressure of my concern for all the churches.
Paul’s suffering is more than many people will ever experience, yet at the beginning of the same letter is a doxology that shows what must have helped Paul go through the difficulties: “Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves receive from God”
(2 Corinthians 1:3–4).
There are many ways God comforts us. He gives the “peace that surpasses all understanding” (Philippians 4:7). He reminds us of His promises in Scripture. He moves through the people around us. This is why we should continually fellowship with God and other followers of Jesus. The cliché “no man is an island” applies to the Christian faith. Fellow believers can offer resources, advice, a listening ear, and shoulders to lean on.
Furthermore, God is sovereign over everything that happens to us—good or bad (Romans 8:28).
This pushes us to rest in His wisdom, even when we don’t understand.
Other passages that talk about God’s comfort include
Deuteronomy 31:6, Psalm 23:4, Isaiah 41:10, Matthew 5:4, and Hebrews 13:5–6.
2. He delivers us. Besides offering comfort, God can also show us a way out of the situation. In the Lord’s Prayer, we’re instructed to say, “Deliver us from the evil one” (Matthew 6:13). Jesus wouldn’t have included this part of the prayer if it weren’t necessary.
This doesn’t mean God is a genie and we can rub the lamp (à la Aladdin) to escape all suffering. God’s perspective is different from ours, and sometimes He lets us go through particularly difficult situations.
We don’t always know why this happens, but there are good reasons.
For the non-Christian, suffering is a wake-up call and a reminder that this world doesn’t satisfy (Ecclesiastes 1:2). For the Christian, suffering is a means by which God sanctifies us to become more like Jesus (Romans 5:1–5; Philippians 1:29; 1 Peter 4:12–16).
That being said, God is also our deliverer, both in this life and the next. We can be reassured that God at times does take trouble away from people; when He doesn’t, we can trust that He has a better plan.
3. He walks us through suffering. The evergreen poem “Footprints in the Sand” comes to mind. God carries us through the suffering while trimming out sin in us so we will be “conformed to the image of Christ” (Romans 8:29).
It is worth noting that Christianity doesn’t promise a life void of suffering. A trouble-free life is the promise of prosperity preachers and the view of some Eastern religions, but that’s not what we get in the Bible. Jesus promised His followers that “in this world you will have trouble. But take heart! I have overcome the world” (John 16:33).
Paul also told Timothy that “everyone who wants to live a godly life in Christ Jesus will be persecuted” (2 Timothy 3:12).
Even the incarnate Son of God didn’t have all His wishes met here on earth. When the ordeal in front of Him seemed too much, He entrusted Himself to the Father’s will and was comforted (Matthew 26:36–46; Mark 14:32–41; Luke 22:40–46). This should serve as a good example and an encouragement in our trials. God understands our weaknesses, and both the Son and the Holy Spirit intercede for us (Romans 8:26–27, 34; Hebrews 4:15; 7:25; 1 John 2:1).
4. He remains faithful. Finally, God remains near to the brokenhearted by being faithful, even if we struggle with remaining faithful to Him (2 Timothy 2:13; Hebrews 10:23; 1 Thessalonians 5:23–24). Just as He remained faithful to Israel in their times of rebellion, He remains faithful to His people today. God never abandons those He calls His own.
God is our compassionate comforter and deliverer. Even when we don’t feel Him near, His promises remain unchanging. We should pray for help during times of trouble while trusting in His goodness. We should also be willing to comfort the brokenhearted around us. God comforts us so we can extend that comfort to others (2 Corinthians 1:4).
Isaiah 55:8–9 says, “For my thoughts are not your thoughts, neither are your ways my ways. . . . As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.” God’s infinite thoughts are far greater than our limited ability to comprehend them. The psalmist exclaimed, “How precious to me are your thoughts, God! How vast is the sum of them!” (Psalm 139:17). God’s thoughts and His ways don’t always make sense to us, but we can rest in the knowledge that He is always good, and, therefore, everything He does is good (Psalm 13:6; 100:5).
The human heart is filled with questions for God: “Why?” “When?” “How?” We often wrestle with faith because of those questions. How can we fully trust a God we don’t understand? How can we have faith when God’s ways seem even cruel at times? When we try to comprehend God’s ways, we can become frustrated. His ways are higher than our ways, and His actions often do not make sense to our earth-bound minds. We question God’s ways when young people die, when tragedies strike righteous people, when the wicked prosper (see Psalm 73). So we beat on heaven’s door with our demand for answers, and no answer comes but this one: “My ways are higher than your ways.”
The key to finding peace with ways that we don’t understand is in Psalm 131: “My heart is not proud, Lord, my eyes are not haughty; I do not concern myself with great matters or things too wonderful for me. But I have calmed and quieted myself, I am like a weaned child with its mother; like a weaned child I am content” (verses 1–2). A just-weaned child does not understand everything his mother does. She may correct him, take him to the doctor for vaccinations, and tell him “no” when he wants something very much. But he trusts her and loves her because he knows she loves him. He rests on his mother in complete humility and trust in her superior wisdom and provision. That’s what we must do with God when His ways are beyond our comprehension.
If we try to understand God’s ways from earth looking up, we won’t find many answers. Instead, God left us a clue in the word higher. His ways are not merely different from ours, they are higher. Better. Superior. They exist on a grander scale. He parted the Red Sea because it fit His plan for Israel (Exodus 14:21; Psalm 66:6). He made the sun stand still so Joshua’s army could defeat their enemies (Joshua 10:12–13). He sent an angel to let Peter out of jail (Acts 12:6–10), but He allowed James to be executed (Acts 12:2). God has allowed some of His faithful servants to suffer terrible fates, even though He could have delivered them if He chose (Hebrews 11:32–40). When we try to make sense of these events with our natural minds, we won’t get anywhere. Instead, God invites us to come up higher and learn to see life from His perspective.
From earth looking up, we see only confusion. But from heaven looking down, we see a plan unfolding. In Isaiah 46:9–11, the Lord lays out His sovereign plan to use the Persian king Cyrus: “I am God, and there is no other; I am God, and there is none like me. I make known the end from the beginning, from ancient times, what is still to come. I say, ‘My purpose will stand, and I will do all that I please.’ From the east I summon a bird of prey; from a far-off land, a man to fulfill my purpose. What I have said, that I will bring about; what I have planned, that I will do.” We may not know why God needs a “bird from the east” or why He would want to use a man like Cyrus. The man “from a far-off land” may not himself understand why he is moving across the world. But those who trust the Lord can rest in the confidence that God is at work. The Bible gives little room for the idea of coincidence (Proverbs 16:33; Psalm 37:23). In God’s “higher ways,” everything happens for a reason and will be woven into the fabric of God’s good plan for those who love Him (Romans 8:28).
God’s ways are higher than our ways because His ways are always part of a bigger plan. We see only our small piece of the puzzle; God sees the finished work. We see a portion of the jumbled back of the tapestry; God is the Weaver at the loom. When our desire is to live in step with His plan, we can have confidence that, even when bad things happen, God is still in control. He often takes what Satan meant for evil and turns it into good for the salvation of many (see Genesis 50:20). God’s priorities are the magnification of His glory and the expansion of His kingdom (Psalm 97:6; Luke 8:1). When God’s glory and God’s kingdom are our priorities, too, we learn to rejoice that His ways are higher than our ways (1 Corinthians 10:31).
There are many things that make us weary on this earth. As a result of sin, we experience trials and hardships that make life difficult. At the same time, Christians have assurance that our difficulties are merely “momentary, light affliction” in light of eternity (2 Corinthians 4:17, NASB). The hope of the believer allows him to persevere and not lose heart even when life is difficult.
Christians face hardships just like everyone else. We can become discouraged and wounded when we experience difficulties. Yet believers have hope that surpasses the temporary hurts we endure. When difficulties come, believers do not need to despair. Our hope in God anchors our souls as we experience life’s ups and downs (Hebrews 6:19). Believers do not lose heart because the resurrection and the “eternal glory” we anticipate far outweigh anything we experience in our afflictions (2 Corinthians 4:17).
Through faith in Christ’s death and resurrection, we are forgiven of our sin and reconciled to God. We have assurance that sin and death are defeated. One day we, too, will be resurrected and spend eternity with God, without sin and death. Although in this life “we are hard pressed on every side,” we are not crushed. Although we are “perplexed,” we are not in despair. We may be “persecuted,” but we are not abandoned. We are “struck down, but not destroyed” (2 Corinthians 4:8–9). Yes, we experience life’s difficulties, but we are also filled with hope through these difficulties. The salvation of our souls and the hope of eternal life with God allows us to press on and to not lose heart despite life’s circumstances.
Paul was imprisoned, beaten, and whipped for sharing the good news of the gospel. He was shipwrecked and experienced danger at sea and from bandits, fellow Jews, Gentiles, and false believers. He was at times hungry, thirsty, cold, and deprived (2 Corinthians 11:24–27). Yet Paul determined not to lose heart. He would not allow his difficulties to leave him in despair. With hope in Christ, Paul was able to proclaim, “In all these things we are more than conquerors through him who loved us” (Romans 8:37). Paul continued to preach the gospel with fervency despite all the difficulties and suffering he faced.
Jesus told us that a life of following Him would be hard, but He also comforted us with hope: “I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (John 16:33). Believers do not lose heart because their hope in Christ is greater than any difficulty they will face on this earth.
“Sufficient Grace”
refers to
the all-encompassing favor and help
extended by
God to humanity, providing enablement
for every spiritual need.
The phrase often arises from 2 Corinthians 12:9: “But He said to me,
‘My grace is sufficient for you,
for My power
is perfected in weakness.’”
In the original Greek, the word “grace” (charis)
can denote
kindness, blessing, and unmerited favor.
When combined with the concept of “sufficiency,” this indicates that God’s grace is complete, lacking nothing required for believers to overcome trials and live faithfully.
In Ephesians 3, the apostle Paul offered a prayer to God the Father on behalf of the congregation of believers in Ephesus. The church there consisted of a mixture of Jewish and Gentile believers. Paul’s earnest desire was for them to be united in their knowledge and experience of Christ’s love, and to share that love generously with one another. As Paul brought his prayer to a close, he burst into praise, declaring that God can “do immeasurably more than all we ask or imagine, according to his power that is at work within us” (verse 20).
Paul was in the habit of asking God to bestow spiritual blessings of extraordinary value on the believers under his care: “For this reason, since the day we heard about you, we have not stopped praying for you. We continually ask God to fill you with the knowledge of his will through all the wisdom and understanding that the Spirit gives, so that you may live a life worthy of the Lord and please him in every way: bearing fruit in every good work, growing in the knowledge of God, being strengthened with all power according to his glorious might so that you may have great endurance and patience” (Colossians 1:9–11; see also Philippians 1:9; 4:19; 1 Thessalonians 3:12).
In Ephesians 3:20, Paul used a unique term to express God’s superabundant ability to work beyond our prayers, thoughts, and even dreams. English translations of the term include “immeasurably more” (NIV), “exceedingly abundantly above all” (KJV), “infinitely more” (NLT), “above and beyond” (HCSB), and “far more abundantly beyond all” (NASB).
Three key attributes of God’s character emerge in Paul’s claim that God can do immeasurably more than we can ask or imagine. The first element we see is His sovereignty. The fact that God is sovereign means that He has the wisdom, power, and authority to do whatever He chooses. There’s no limit to what God can do in answer to our prayers because His capability goes far above and beyond anything we can ask, dream, or even comprehend.
The second characteristic we see is God’s omnipotence. Our heavenly Father possesses all power over all things at all times. He manifests His mighty power in many ways. We see it in His creation and in His miracles. In Ephesus, God expressed His omnipotence by bringing together Jews and Gentiles into one family—a united home for His Spirit to dwell through faith in Jesus Christ.
God’s glory is the third attribute expressed in Paul’s praise. Every sovereign and powerful act that God does in response to prayer radiates His majesty. When the Lord does more than we can ask or imagine, He receives the glory. Our narrow imaginations and feeble prayers cannot limit the richness of God’s gifts. As we recognize all that God has done for us and in us, His church, we can only stand in awe of His goodness and glory.
If you’ve ever been blown away by an answer to prayer, then you’ve sampled the meaning of Ephesians 3:20. Paul was teaching his readers what he himself already knew, that it is impossible to petition God for too much because His capacity to give far exceeds the believer’s ability to ask or imagine. Our thoughts surpass our words, but God’s power to act surpasses it all. The apostle reiterated what the psalmist had proclaimed: “Great is our Lord and mighty in power; his understanding has no limit” (Psalm 147:5). No matter how extravagant we make our requests, God in His matchless power can give us more than we ask, and far beyond what our finite minds can imagine.
In Hebrews 10:19–39,
The biblical writer turns to the theme of
spiritual endurance and
maintaining stamina in the Christian life.
Instead of shrinking back
or turning
away from Christ in challenging times,
he urges believers to
“hold unswervingly to the hope we profess, for he who promised is faithful”
(Hebrews 10:23).
The expression “hold unswervingly” in the original language means “to hold fast” or “stick to firmly.” We are to grab hold of Jesus Christ and never let Him go. In a similar encouragement, the apostle Paul told the believers in Corinth to stand firm and hold on tight to the message of the gospel (1 Corinthians 15:1–2).
Even if we suffer for our faith, we must never give up on our commitment to Christ because God who promised is faithful to keep His Word. “Not one of all the LORD’s good promises to Israel failed; every one was fulfilled,” says Joshua 21:45. When we draw near to God, we experience Christ’s power to endure (Ephesians 1:19–23; 2 Corinthians 12:9).
Even our ability to hold on to Christ as we wait for the fulfillment of His promises depends on God’s faithfulness to provide the strength and stamina we need to endure (1 Corinthians 1:18–25; 2 Corinthians 13:4). The transcendent power of God is “made perfect” in our human weakness (2 Corinthians 12:9–10). Peter tells us that God’s power gives us “everything required for life and godliness through the knowledge of him who called us by his own glory and goodness. By these he has given us very great and precious promises” (2 Peter 1:3–4, CSB).
We hold tightly to the hope we profess, and we are held firmly by a Savior who is a great high priest. He understands our weaknesses: “Therefore, since we have a great high priest who has ascended into heaven, Jesus the Son of God, let us hold firmly to the faith we profess. For we do not have a high priest who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet he did not sin. Let us then approach God’s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need” (Hebrews 4:14–16). We can count on God’s mercy and grace to supply us with whatever we may need whenever we may need it.
Walking closely with the Lord involves a life of faith, clinging to God’s promises. It has been this way since the days of Abraham, the founding father of our family of faith: “Abraham never wavered in believing God’s promise. In fact, his faith grew stronger, and in this he brought glory to God. He was fully convinced that God is able to do whatever he promises” (Romans 4:20–21, NLT). In Hebrews 11:1, the author describes faith as trust in the unseen promises of God. He then showcases a multitude of faithful believers who held on to the hope they professed. In the end, these heroes of faith will inherit the fullness of God’s promises
(Hebrews 6:12–15; 11:32–33).
Spiritual staying power and consistent obedience to God have rich returns: “So do not throw away your confidence; it will be richly rewarded. You need to persevere so that when you have done the will of God, you will receive what he has promised” (Hebrews 10:35–36).
God’s promises, by their nature, are for the future. But if we hold steadfastly to Christ and the hope we profess in Him, “He who promised is faithful” to bring those assurances into our present-day experiences. In Colossians 1:27 Paul taught that, because Christ is alive in us, we already have the hope of eternal life with Him. His indwelling Spirit provides the guarantee of sharing in the riches of His glory. Romans 5:2 says, “Because of our faith, Christ has brought us into this place of undeserved privilege where we now stand, and we confidently and joyfully look forward to sharing God’s glory” (NLT).
He who promised is faithful means we can count on God and His Word. “For the word of the LORD holds true, and we can trust everything he does,” declares Psalm 33:4 (NLT). The Lord’s promises for our future infuse us with hope for today.
We can stand, walk, sleep, and wake
secure in this truth:
God is trustworthy to keep His Word.
God makes no mistakes. His perfection and greatness disallow mistakes: “Great is the LORD and most worthy of praise; his greatness no one can fathom.” (Psalm 145:3). In the original language, the word translated “fathom” incorporates the thought of “possible to find out or enumerate.” In other words, God’s greatness is infinite. This statement cannot refer to a fallible person, for, with even one mistake, his greatness would be quantifiable and finite.
God’s ability to do all things and comprehend all matters also prevents Him from making mistakes: “Great is our Lord and mighty in power; his understanding has no limit” (Psalm 147:5). Again, Scripture shows that God is infallible. Limited knowledge leads to mistakes, but God has unlimited knowledge and makes no mistakes.
God has made no mistakes in His creation of the world. God’s infinite wisdom, infinite power, and infinite goodness combined to produce a perfect world. At the end of six days of creation, God surveyed all He had made and pronounced it “very good” (Genesis 1:31). There was no exception or qualification or disappointment. Just the statement “very good.”
“God is not human, that he should lie, not a human being, that he should change his mind. Does he speak and then not act? Does he promise and not fulfill?” (Numbers 23:19). Unlike man, God makes no mistakes and has no afterthoughts leading to a change of mind. God makes no decrees that He must later annul because He did not consider all the consequences or because He did not possess the power to fulfill. Also, God is not like man whose sinfulness requires judgment. “God is light; in him there is no darkness at all” (1 John 1:5b). “The LORD is righteous in all his ways and faithful in all he does” (Psalm 145:17).
Some claim that Scripture shows God having second thoughts about His creation: “The Lord saw how great the wickedness of the human race had become on the earth, and that every inclination of the thoughts of the human heart was only evil all the time. The Lord regretted that he had made human beings on the earth, and his heart was deeply troubled. So the Lord said, ‘I will wipe from the face of the earth the human race I have created—and with them the animals, the birds and the creatures that move along the ground—for I regret that I have made them’” (Genesis 6:5-7).
It’s good to understand the word regret in this passage. When used of God, regret incorporates the thought of compassionate grief and an action taken. God was not showing weakness, admitting an error, or regretting a mistake. Rather, He was expressing His need to take specific, drastic action to counteract the wickedness of mankind: “Everything they thought or imagined was consistently and totally evil” (Genesis 6:5). The fact that God did not consider His creation a mistake is proved by the world’s continued existence. We’re still here, sinful though we are. Praise the Lord for His grace: “Where sin increased, grace increased all the more” (Romans 5:20b), and “Noah found grace in the eyes of the LORD” (Genesis 6:8).
God has never made a mistake. He has had a purpose in everything, and outcomes are no surprise to Him, for He declares the end from the beginning: “I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure” (Isaiah 46:9-10).
Someone may think God has made a mistake in his or her own personal life. Certain experiences and conditions beyond our control make us wonder if God has maybe miscalculated. However, “we know that in all things God works for the good of those who love him, who have been called according to his purpose.” (Romans 8:28). This takes faith to accept, but “we live by faith, not by sight” (2 Corinthians 5:7). In everything we must understand that the things of this life are expendable and are being spent for our eternal reward according to the wisdom of Him who “is able to keep you from stumbling and to present you before his glorious presence without fault and with great joy” (Jude 1:24). We can rejoice that our Lord God makes no mistakes in our lives but has a good and loving purpose for everything He allows.
There is no fault in our God; there are no mistakes He has made. And there is no fault in His Son; Jesus committed no sin in thought, word, or deed (Hebrews 4:15). Satan was desperate to reveal even one fault in Jesus, but the devil utterly failed in his attempts (Matthew 4:1-11). Jesus remained the spotless Lamb of God (1 Peter 1:19). At the end of Jesus’ life, His earthly judge, Pontius Pilate, declared, “I find no fault in this man” (Luke 23:4).
We live with our mistakes, big and little, petty and disastrous, and we get used to making them. But we serve an infallible, mistake-free God whose greatness cannot be fathomed. “Many, LORD my God, are the wonders you have done, the things you planned for us. None can compare with you; were I to speak and tell of your deeds, they would be too many to declare” (Psalm 40:5). It’s good to know that God’s in charge and that He who makes no mistakes can more than compensate for ours.
Full assurance of faith can be understood as “complete confidence, conviction, and trust in Jesus as detailed in the message of the gospel.” It means we have taken hold of the good news about who we are in Christ and all He has done for us. The apostle Paul affirms: “For when we brought you the Good News, it was not only with words but also with power, for the Holy Spirit gave you full assurance that what we said was true” (1 Thessalonians 1:5, NLT). The Spirit of God fully convinces us that it is through Christ alone that we are cleansed from sin and given access to God: “For God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ” (2 Corinthians 5:21, NLT). His broken body on the cross is the only sacrifice that atones for our sins—past, present, and future (Romans 8:3).
We have full assurance of faith when we no longer live under the weight of a guilty conscience. We realize that we are completely clean, inside and out, because Jesus Christ is our perfect, spotless sacrifice: “So Christ has now become the High Priest over all the good things that have come. He has entered that greater, more perfect Tabernacle in heaven, which was not made by human hands and is not part of this created world. 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. Under the old system, the blood of goats and bulls and the ashes of a heifer could cleanse people’s bodies from ceremonial impurity. Just think how much more the blood of Christ will purify our consciences from sinful deeds so that we can worship the living God. For by the power of the eternal Spirit, Christ offered himself to God as a perfect sacrifice for our sins” (Hebrews 9:11–14, NLT; see also Hebrews 7:27; 1 Peter 1:18–19).
The full assurance of faith is a deep, unshakable confidence in the promises of God in Christ. To have full assurance of faith means we are convinced that Jesus is who He says He is and will do all He has promised to do in His Word. Paul prayed for the Colossians “to reach all the riches of full assurance of understanding and the knowledge of God’s mystery, which is Christ, in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:2–3, ESV). He wanted them to have unwavering trust in God’s plan of salvation for them in Jesus Christ.
With the full assurance of faith, we commune daily in intimate fellowship with God. His Spirit in us affirms that we are God’s children (Romans 8:16). We no longer vacillate (James 1:6–8), tossed and blown about by every wind of new teaching (Ephesians 4:14). “We know how much God loves us, and we have put our trust in his love” (1 John 4:16, NLT). With “the full assurance of hope,” we remain steadfast until the end (Hebrews 6:11). We “hold tightly without wavering to the hope we affirm” (Hebrews 10:23, NLT). We “hold fast to the hope set before us” (Hebrews 6:18), grounded in sustaining faith as we live in full expectation of reaching the finish line of our faith, which is eternity spent forever in the presence of God (2 Timothy 1:12; 4:7–8).
In Mark 11:23, Jesus makes an astonishing statement: “For assuredly, I say to you, whoever says to this mountain, ‘Be removed and be cast into the sea,’ and does not doubt in his heart, but believes that those things he says will be done, he will have whatever he says” (NKJV). Does this mean we can move mountains with our words? Is it true that we can have whatever we wish simply by speaking it into existence?
First of all, no, Jesus is not teaching that our words of faith can move actual mountains or that we can have whatever we want if we just believe. Rather, Jesus is teaching an important lesson on faith and prayer and the power of God.
Let’s back up and take a look at the context. The day before His statement about “whoever says to this mountain,” Jesus had approached a fig tree, expecting to find fruit. To His dismay, the tree had no figs (Mark 11:13). Jesus cursed the fig tree, saying, “May no one ever eat fruit from you again” (Mark 11:14). The next day, as they were passing the same fig tree, the disciples “saw the fig tree withered from the roots. Peter remembered and said to Jesus, ‘Rabbi, look! The fig tree you cursed has withered!’” (Mark 11:20–21). The disciples were amazed by two things: the power of Jesus’ word and the speed of the withering.
It’s at this juncture that Jesus says, “Have faith in God. . . . Truly I tell you, if anyone says to this mountain, ‘Go, throw yourself into the sea,’ and does not doubt in their heart but believes that what they say will happen, it will be done for them. Therefore I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours” (Mark 11:22–24).
Is this passage applicable to the believer in Christ today? Yes, all of Mark 11 is applicable to believers today. In Mark 11:24 and again in verse 25, Jesus makes clear that He is speaking of prayer, and we are all to pray (1 Thessalonians 5:17). In this passage following the fig tree lesson, Jesus teaches two things about prayer:
1) We are to pray believing, without doubting, a truth taught elsewhere, too: “When you ask, you must believe and not doubt, because the one who doubts is like a wave of the sea, blown and tossed by the wind. That person should not expect to receive anything from the Lord. Such a person is double-minded and unstable in all they do” (James 1:6–8). Our prayers should be wholehearted.
2) We are to pray boldly; we are to be courageous, even when the situation seems impossible. God is the God of the impossible (Luke 1:37), and nothing stands in His way.
God is a God of miracles: “You are the God who performs miracles; you display your power among the peoples” (Psalm 77:14). Who can study the universe and doubt His power in creation? Who can study the history of Israel and fail to see His providential arrangement of events? In contrast to the handiwork of the God of miracles, the work of man is puny and trifling. God does marvelous things, and He does them all with His own power, with no help from others.
The Bible uses three main words to refer to a miracle: sign, wonder, and power. These three words help us better understand what the phrase God of miracles means. Basically, a miracle is an act of God beyond human understanding that displays God’s power, inspires wonder in humans, and acts as a sign that God is at work in the world.
From a human perspective, a miracle of God is an extraordinary or unnatural event (a wonder) that reveals or confirms a specific message (a sign) through a mighty work (power). From the God of miracle’s vantage point, a miracle is nothing extraordinary or unnatural. It is simply a divine display of His might (power) that attracts the attention of humans (a wonder) to His Word or His purposes (a sign).
The God of miracles uses supernatural power to reveal Himself to people on earth. The Greek word translated “miracle” is dunamis (the root of our word dynamite) and means “power.” God’s miracles often defy or overpower the laws of nature, but not always. God can also work within nature to perform a miracle. When God parted the Red Sea, He used a powerful wind: “Then Moses stretched out his hand over the sea, and all that night the LORD drove the sea back with a strong east wind and turned it into dry land. The waters were divided” (Exodus 14:21). God does not use miracles merely as a means of authenticating Himself to people, but to reveal Himself to people who have eyes of faith to see.
The God of miracles works extraordinary wonders to capture people’s attention. The unusual, unnatural dimension of God’s miracles commands our attention. When the Lord caused a bush to burn but not be consumed, Moses took notice: “The angel of the LORD appeared to him in flames of fire from within a bush. Moses saw that though the bush was on fire it did not burn up. So Moses thought, ‘I will go over and see this strange sight—why the bush does not burn up.’ When the LORD saw that he had gone over to look, God called to him from within the bush, ‘Moses! Moses!’ And Moses said, ‘Here I am’” (Exodus 3:2–4). The wonder of it all piqued Moses’ interest and moved him to the place where he was ready to receive God’s message.
The God of miracles uses signs to convey a message or reveal truth. People who seek signs often want to be entertained like Herod in Luke 23:8. But God never uses miracles to amuse us; they always serve a purpose. Their overall objective is to glorify God. When Jesus raised Lazarus from the dead, He confirmed this purpose: “Then Jesus said, ‘Did I not tell you that if you believe, you will see the glory of God?’ So they took away the stone. Then Jesus looked up and said, ‘Father, I thank you that you have heard me. I knew that you always hear me, but I said this for the benefit of the people standing here, that they may believe that you sent me’” (John 11:40–42). Then Jesus called Lazarus back from the dead to life. Many of the Jews who had come to visit Mary saw this astounding miracle. As a result, they put their faith in Christ and believed that Jesus was the Son of God. Jesus showed the disciples, and the world, that He has power over death (verses 43–45).
The power reveals the source of the miracle: God. The wonder reveals the nature of the miracle: wonderful, awe-inspiring, worthy of attention. The sign reveals the purpose of the miracle: to confirm a message or convey a truth.
The Bible portrays God as a God of miracles, a God who has revealed His power to us and is worthy of praise: “Praise be to the LORD God, the God of Israel, who alone does marvelous deeds” (Psalm 72:18). His miracles declare His absolute control over nature, events, people, and powers. His miracles reveal who God is and awaken humans to His presence and the presence of His Kingdom. God works through miracles to reveal His glory, confirm His message, and convey His purposes and truths to those who see Him with eyes of faith. His greatest miracle is that He gave His one and only Son to become a man who, through His sacrificial death on the cross, overcame the power of death through resurrection. Jesus paid the ultimate price, the penalty for our sin, and accomplished the miracle of salvation.
The mountain referenced in Jesus’ words is the Mount of Olives. The imagery Jesus uses, of a mountain uprooting itself and casting itself into the sea, is hyperbolic, but there is more to it than that. The phrase mover of mountains seems to have been a commonplace idiom at one time. Rabbah Bar Nachmani was called “a remover of mountains” because of his great learning and ability to overcome great doctrinal difficulties (Lightfoot, J., The Harmony, Chronicle, and Order of the New Testament, 1655, § LXXIV, p. 57). Interestingly, the Mount of Olives is the site of Jesus’ future return, at which time the mountain will literally move: “The Mount of Olives will be split in two from east to west, forming a great valley, with half of the mountain moving north and half moving south” (Zechariah 14:4).
We do not think Jesus meant that mountains will literally throw themselves into the sea at our bidding. The Matterhorn is safe from the whims of larky Christians. The Mount of Olives that Jesus pointed out was representative of huge obstacles and impossible situations. We seek spiritual applications. Matthew Henry has a good word on this: “Christ taught them from hence to pray in faith. It may be applied to that mighty faith with which all true Christians are endued, and which does wonders in spiritual things. It justifies us, and so removes mountains of guilt, never to rise up in judgment against us. It purifies the heart, and so removes mountains of corruption, and makes them plain before the grace of God” (Concise Commentary on the Whole Bible, 1706, entry for Mark 11:19–26).
In forming doctrine and establishing practice, we draw on the whole of the Bible’s teaching on any subject. Concerning the doctrine of prayer, we look at all of Scripture and we find that we pray to the Father (Matthew 6:9), in the authority of the Son (John 16:24), for good and needful things (Matthew 7:11; Philippians 4:19), from a righteous and grateful heart (James 5:16; Philippians 4:6), persistently (Luke 18:1), unselfishly (James 4:3), in faith (James 1:6), and according to the will of God (1 John 5:14). Scripture makes evident the fact that prayer is not just wanting something done and expecting it to be done according to our wishes and words.
How should the believer apply the truth of this passage today? We apply the truth of Mark 11:23 every time we pray for an errant son or daughter who is living in rebellion. Every time we pray for the salvation of the curmudgeonly atheist down the street. Every time we pray for the gospel to make inroads into a historically resistant community. Every time we pray for hard hearts to be softened, closed minds to be opened, and wagging tongues to be stilled. Jesus’ words are not a guarantee that our prayers will remove cancer, prevent tornadoes, or give us riches. But, if God wants the mountain to be moved, it will move. We should pray boldly, in faith.
Word of Faith teachers sometimes latch on to Mark 11:23 to claim a special power in their words. This is a twisting of the passage. According to Word of Faith doctrine, what we believe ultimately controls all things that happen. Faith is a force that shapes our reality, and our words possess miraculous power. According to biblical doctrine, God controls what will happen. Faith in Him and His sovereign plan gives us confidence even when we are faced with seemingly impossible situations.
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).
After teaching the great doctrine regarding the gospel of God’s righteousness that is ours through faith in Christ in Romans chapters 1—11, Paul begins to exhort us to godly living. How are we to live in light of the saving power of the gospel? That is what Romans 12—16 aims to teach. The practical section of Romans begins with a great “therefore.” Seeing all that God did on our behalf, therefore live like this. The first of Paul’s great exhortations is to be renewed in our minds:
“I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect” (Romans 12:1–2, ESV).
The phrase “the mercies of God” refers to all of what has preceded in chapters 1—11. The exhortation that Paul presents is that since we have been the recipients of God’s great mercies, we are to be “living sacrifices” to God. How do we do this? We are living sacrifices to God by not conforming to this world, but by being transformed by the renewal of our minds.
This exhortation really serves as a summary statement of all that follows. A living sacrifice to God is one who does not conform, but is transformed. We are not to be conformed to this world. Paul is using the word world here to refer to the spirit of the age. In other words, world refers to the popular worldview that rejects God and His revelation. As unbelievers, we are naturally conformed to the world (Ephesians 2:1–3). As believers, we are no longer conformed to this world because we no longer belong to the spirit of this age. We have been translated from the kingdom of darkness into the kingdom of God’s beloved Son (Colossians 1:13). Therefore, rather than continuing to conform to this world, we are to be transformed by having our minds renewed.
It is interesting to note that Paul says that we must be transformed by the renewing of our “minds.” The mind is the key to the Christian life. The reason why non-Christians do not respond to Christian truth is that they cannot discern spiritual truth (1 Corinthians 2:14). The gospel is a call for the unbeliever to repent of his sin and embrace Christ by faith. The Greek word translated “repentance” carries the notion of a change of mind. Our thinking must be changed (transformed) from old, ungodly ways of thinking into new, godly ways of thinking. What we know in our minds to be true forms a conviction in our hearts of that truth, and that conviction in our hearts translates into action. Therefore, we must first renew our minds.
The only way to replace the error of the world’s way of thinking is to replace it with God’s truth, and the only infallible source of God’s truth is His revealed Word, the Bible. Transformation through renewed minds comes as believers expose themselves to God’s Word through the faithful exposition of it each week in church, personal Bible study, and group Bible study. A solid church that believes in preaching the Word, reading the Word, and singing the Word is invaluable in helping us renew our minds.
There are no shortcuts.
There is no magical formula for renewing our minds.
We must fill our minds with God’s Word.
As Jesus prayed to the Father,
“Sanctify them in the truth; your word is truth”
(John 17:17).
Why are you in despair, O my soul?
And why have you become disturbed within me?
Hope in God,
for I shall again praise Him for the help of His presence”
(Psa 42:5)
In Psalms 42–43, we witness the inspired psalmist in a heated debate with himself. Three times he asks: “Why are you in despair, O my soul?” (Psa 42:5, 11; 43:5). Why was he in despair? His enemies continued to mock his unanswered cries to heaven. While they said to him, “Where is your God?” (Psa 42:3, 10), he began to question God: “Why have you forgotten me?” (Psa 42:9 [10]), even saying, “Why have you rejected me?” (Psa 43:2).
Given his parched soul and the sense of a distant God (Psa 42:1–3), it is important to consider his personal interrogation: “Why are you in despair?” This is not a passive expression of self pity, but an active confession of faith, for each “why” is followed by a command: “Hope in God, for I shall again praise Him for the help of His presence” (Psa 42:5, 11; 43:5). His self-interrogation serves to preach to his downcast soul about the covenant faithfulness of God (Psa 42:8).
The enemy of our soul wants us to doubt God’s declarations and His promises. In such moments, we can passively follow our thoughts into despair, or we can take our thoughts captive by fixing them on the goodness, love, and grace of God. This is the essence of spiritual warfare. When the enemy seeks to shake our faith with a barrage of lies, we must preach the gospel to ourselves, for this is how we take up the armor of God.
“Therefore, take up the full armor of God, so that you will be able to resist in the evil day, and
having done everything, to stand firm. Stand firm therefore,
HAVING GIRDED YOUR LOINS WITH TRUTH,
and
HAVING PUT ON THE BREASTPLATE OF RIGHTEOUSNESS,
and having shod
YOUR FEET WITH THE PREPARATION OF
THE GOSPEL OF PEACE;
in addition to all, taking up the
shield of faith
with which you will be able to extinguish
all the flaming arrows of the evil one.
And take
THE HELMET OF SALVATION,
and the
sword of the Spirit, which is the word of God”
(Eph 6:13–17)
Tisha B’Av, Yearning for Restoration
ONE FOR ISRAEL
Tisha B’Av means the 9th day of the Jewish month of Av, and on this day some 2000 years ago, the temple in Jerusalem was destroyed by the Romans. Remarkably, it happened on exactly the same date in the Jewish calendar as Solomon’s temple was destroyed by the Babylonians some 650 years before. The ground was levelled, sown with salt, and rendered desolate. The Jewish people no longer had access to the sacrificial system of atonement and encountering God that once was theirs. They were utterly banished from holy place where God had chosen to dwell and meet them, and from the city of Jerusalem itself. The holy menorah and articles of the temple were hauled off to Rome, and many Jews were slaughtered.
Tisha B’Av is a solemn time of mourning among the Jewish people to this day. But what is weird is that the first temple was also destroyed on the 9th day of Av, and many other tragedies happened to the Jewish people on the same date. Is there anything we can understand from this unhappy coincidence? And is there anything Christians can do to bring comfort?
Tisha B’Av in Jewish tradition
“On the ninth of Av it was decreed that our fathers should not enter the [promised] land, the temple was destroyed the first and second time, Beitar was captured and the city [Jerusalem] was ploughed up”. (The Talmud, Taanit 26b1)
This Jewish text was written in the second century, not long after the tragedy, and in it they connect the events of the two Jewish temples being destroyed, the failed revolt against the Romans, and the fearful refusal of the Israelites to enter the giant-filled land of Canaan. In another Jewish source, this is written about the reluctance to enter the Promised Land;
“And all the congregation lifted up their voice, and cried; and the people wept that night. Rabbah said in the name of R. Johanan: ‘That night was the ninth of Av. The Holy One, blessed be He, said to them: “You have wept without cause, therefore I will set [this day] aside for a weeping throughout the generations to come”’.” 2
Sometimes things are linked together in the Talmud because they are closely connected in concept, rather than actual historical accuracy, but it is interesting that the reluctance to enter the Promised Land was seen as the beginning of this cycle of sorrow. The Talmud explains the appropriate response:
“Rejoicings are curtailed. During the week in which the ninth of Av falls it is forbidden to cut the hair and to wash clothes but on the Thursday it is permissible in honour of the Sabbath. On the eve of the ninth of Av one may not partake of a meal of two courses nor eat meat nor drink wine. Rabban simeon b. Gamaliel said: one should make a difference in his diet.”
Today, many Jewish people will fast and mourn, express no joy even in greeting one another, and will sit on the floor to read Lamentations together in fitting memorial.
What does it mean for Christians?According to the Bible, the reason the two temples were destroyed was because of God’s punishment. The first was at the hands of the Babylonians for Israel’s idolatry, indifference to the poor, and failing to trust God by letting the ground rest every seventh year, just as was promised in Jeremiah 26:28:
“Zion shall be ploughed as a field; Jerusalem shall become a heap of ruins, and the mountain of the house a wooded height.”
The second time was at the hands of the Romans, because we did not recognize or accept our Messiah:
“For the days will come upon you, when your enemies will set up a barricade round you and surround you and hem you in on every side and tear you down to the ground, you and your children within you. And they will not leave one stone upon another in you, because you did not know the time of your visitation.”” (Luke 19:43-44).
Jesus said that He would destroy the temple and raise it upin three days, because after that mighty weekend, all those who accept His forgiveness can be clean from sin and become His dwelling place. Today, he lives in us who believe.
Many Christians who enjoy a direct and personal relationship with God without need for the temple might struggle to empathise with the devastation felt by the Jewish people at this time.
In the past, the church has been quite callous about the destruction of Jersualem, at times even rubbing salt in the wound as the Romans did. Relations between the Christians and the Jewish people quickly turned sour after the first century, and there was a lot of hostility in both directions. It is said that the reason the temples were destroyed by the lack of brotherly love, and groundless hatred. None of us are perfect in loving others, but lack of love can have catastrophic consequences.
Tragedies suffered by the Jewish people on Tisha B’Av in “Christian” countries:
- The First Crusade officially commenced on Av 9, 4856 according to the Jewish calendar (August 15, 1096 in our calendar), killing 10,000 Jews in its first month and destroying Jewish communities in France and the Rhineland.[1]
- Jews were expelled from England on Av 9, 5050 (July 25, 1290) [2]
- Jews were expelled from Spain on Av 8-9, 5252 (July 31, 1492). [3]
- On the eve of Tisha B’Av 5702 (July 23, 1942), the mass deportation began of Jews from the Warsaw Ghetto, en route to Treblinka.
However, in Romans 12:14-16
we read;
“Bless those who persecute you; bless and do not curse them. Rejoice with those who rejoice, weep with those who weep. Live in harmony with one another. Do not be haughty, but associate with the lowly. Never be wise in your own sight.”
The ‘first-born son’, Israel, has received hard discipline from our heavenly Father. The church, as the younger brother, sadly spent many centuries (especially during the Dark Ages) taunting Jewish people about the painful blow they received, and even adding to their suffering, instead of bringing comfort.
Yeshua famously wept as he experienced pain of death and loss around him as he stood beside the grave of Lazarus. He knew perfectly well that he was just about to raise Lazarus from the dead, and that Lazarus had a place in eternity anyway, but still – Jesus wept. One of the most remarkable verses in the Bible. Sometimes the most loving thing we can do is just be with someone in their pain, and comfort them with brotherly love.
Yearning for redemptionThe Jewish identity is one full of deep yearning for redemption and restoration. Eagerly awaiting the time when God will come and put all things right.
There is a readiness to acknowledge and sit in the pain of today, whilst longing for the promised hope of tomorrow.
Do we feel this enough? We know that all of creation is groaning, but are we really full of longing and yearning for what’s coming?
While religious groups are planning the third temple, God is planning salvation for Israel the ultimate redemption of the world at the Messiah’s return.
“For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. For the creation waits with eager longing for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. For we know that the whole creation has been groaning together in the pains of childbirth until now. And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience.” (Romans 8:18-25)
Yes, there are current sufferings.
Yes, there is groaning.
But we have hope.
This is what we are all waiting for:
“Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain any more, for the former things have passed away.” And he who was seated on the throne said, “Behold, I am making all things new.”
(Revelation 21:1-5)
Romans 12:2 reveals that the believer who is being transformed by a new, godly way of thinking “may prove what is that good and acceptable and perfect will of God” (NKJV). This three-fold description of God’s will can teach us more about who God is and His plan for us.
God’s will for the believer is good. It is good because He is fully good (Luke 18:19) with no evil or darkness in Him (1 John 1:5). Every “good and perfect gift” comes from God (James 1:17), and “He withholds no good thing from those who walk uprightly” (Psalm 84:11). God’s good will is revealed for our benefit and the benefit of those we serve.
God’s will for the believer is acceptable. God’s will is acceptable, or pleasing, in that it is approved by God and fully pleasing to Him. Those who obey the will of God are acceptable to Him (Matthew 12:50). The believer who serves the Lord in a spirit of deference, love, and righteousness is “acceptable to God and approved by men” (Romans 14:18, ESV).
God’s will for the believer is perfect. His perfect will has no defect and fully reaches the goal, purpose, or end that was intended. Following God’s perfect will makes us better reflections of God’s perfect nature. God’s perfect will leads us to spiritual maturity. Scripture was given to make the believer “perfect” in the sense of “thoroughly equipped for every good work” (2 Timothy 3:17).
In Romans 12:2, the words good, acceptable, and perfect can also be taken as nouns that rename the will of God; in other words, God’s will equals that which is good and acceptable and perfect. This appositional construction is brought out in the ESV: “You may discern what is the will of God, what is good and acceptable and perfect.” Viewed this way, if you are doing good things that are pleasing to God and leading to your maturity, then you are doing God’s will.
At times God’s will does not seem to us to be good, acceptable, or perfect. If His will includes suffering, or if it doesn’t make sense to us, we question it. When God called Moses to go to Egypt and rescue the Israelites, he questioned God’s will, wondering if the people would believe him (Exodus 4:1). Moses gave excuses for why he could not do it, saying he was not “eloquent” of speech (Exodus 4:10). God reminded Moses that God made man’s mouth and that He would help Moses speak and teach Moses what to say (Exodus 4:11).
God’s will revealed to Joshua probably didn’t seem to be good, acceptable, or perfect, either. What human sense did it make to walk around Jericho for seven days (Joshua 6:1–27)? What sense did it make for the widow of Zarephath to give Elijah her last meal (1 Kings 17:7–16)? For Naaman to bathe in the Jordan River seven times (2 Kings 5)? For Peter to cast his net on the other side of the boat after a night of fishing in vain (John 21:1–14)? When Jesus revealed His will that the disciples feed 5,000 people, Philip remonstrated: “Two hundred denarii would not buy enough bread for each of them to have a small piece” (John 6:7). Jesus told the people at Lazarus’s tomb to roll away the stone, a seemingly pointless thing to do, since Lazarus had been dead for four days (John 11:17–44). In each of these cases, people obeyed the Lord, with the result that God’s plan was fulfilled perfectly. In our limited thinking and strength, God’s will seems strange, but it truly is good, acceptable, and perfect.
Romans 12:1–2 tells us how we can know and fulfill God’s will. The process begins by consecrating ourselves to God: “In view of God’s mercy, . . . offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship” (verse 1). As we offer our whole selves to Him, He transforms and redirects our lives. Verse 2 continues with setting ourselves apart from the world and allowing our minds to be transformed: “Do not conform to the pattern of this world, but be transformed by the renewing of your mind.” Then comes the ability to discern God’s will: “You will be able to test and approve what God’s will is—his good, pleasing and perfect will” (Romans 12:2). As believers renounce the ways of the world and submit to Christ, their minds, hearts, and wills are renewed by God’s Word and Spirit. This is how we can test and approve God’s will.
By His divine power, God “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).
Following God’s good, acceptable, and perfect will allows us to enjoy life abundantly (see John 10:10). May we echo the psalmist’s words in Psalm 119:111–112:
“Your statutes are my heritage forever;
they are the joy of my heart.
My heart is set on keeping your decrees
to the very end.”
When Jesus spoke again to the people,
he said,
“I am the light of the world.
Whoever follows me will never
walk in darkness,
but will have the light of life.”
The miracle of Jesus walking on the water, recorded in three of the Gospels
(Matthew 14:22–36; Mark 6:45–56; John 6:16–21),
came on the heels of His miraculous feeding of the 5,000 with only five loaves of bread and two fish
(Matthew 14:17).
But it was the miracle of
Jesus
walking on the water that,
more than any other, convinced
Jesus’ disciples that
He was indeed the Son of God
(Matthew 14:32–33).
The story unfolds at the Sea of Galilee, which lies in the lower portion of the Jordan Valley in a mountain range that rises to 4,000 feet above sea level. The lake itself is 700 feet below the Mediterranean Sea. One of the more noteworthy aspects of this body of water is that it is greatly susceptible to sudden and extremely violent storms. These storms are caused by the cold air rushing down from the mountains surrounding it and colliding with the warm, moist air rising off the surface of the water itself.
“When evening came, his disciples went down to the lake, where they got into a boat and set off across the lake for Capernaum. By now it was dark, and Jesus had not yet joined them. A strong wind was blowing and the waters grew rough. When they had rowed three or three and a half miles, they saw Jesus approaching the boat, walking on the water; and they were terrified. But he said to them, ‘It is I; don’t be afraid.’ Then they were willing to take him into the boat, and immediately the boat reached the shore where they were heading” (John 6:16–21).
There are several significant points to recognize about this miracle. First, Matthew tells us that “the boat was already a considerable distance from land, buffeted by the waves because the wind was against it. During the fourth watch of the night Jesus went out to them, walking on the lake” (Matthew 14:24–25). Though they were only to travel a short distance, the storm was so violent that, despite all their efforts to control their boat, the storm had driven them nearly four miles out into the very midst of the sea. Being the fourth watch of the night (3:00 AM to 6:00 AM), they had been rowing and straining at their oars for approaching nine hours! They were totally exhausted.
Mark tells us that, when the disciples saw Jesus walking on the lake, they thought He was a ghost. They cried out, because they all saw Him and were terrified (Mark 6:48–50). And this brings us to the second significant point of this miracle. Jesus always comes to us in the storms of life. This is reminiscent of the words of God to Isaiah: “When you pass through the waters, I will be with you; and when you pass through the rivers, they will not sweep over you” (Isaiah 43:2). The Lord may not come at the time we think He should come, because He knows when we need Him the most. Jesus had waited until the boat was as far from land as possible, when all their hope was gone. In essence, Jesus was testing the disciples’ faith, and this meant removing every human prop. Why did Jesus walk on the water? To show His disciples that the very thing they feared, the raging, seething sea, was merely a set of steps for Him to come to them. Often we fear the difficult experiences of life such as illness, loss of loved ones, and financial hardships only to discover that these experiences can bring Jesus closer to us.
But we have to ask, why did they not recognize Jesus?
The answer is they were not looking for Him. Had they been waiting by faith, they would have known Him instantly. Instead, they jumped to the false conclusion that His appearance was that of a ghost. The point is this: fear and faith cannot live in the same heart, for fear frequently blinds the eyes to the presence of the Lord.
The third significant point is that Jesus proved Himself to be in command of the elements, something only God can do. He revealed this truth to the disciples who recognized His divinity and responded with a confession of faith in Jesus as God: “The wind died down. Then those who were in the boat worshiped him, saying, ‘Truly you are the Son of God’” (Matthew 14:32–33). This was the first time Jesus was called the Son of God by the disciples, a statement that, in fact, built on what they had said earlier about Him in Matthew 8:27: “What kind of man is this? Even the winds and the waves obey him.” Here they answer their own question: “Truly you are the Son of God.”
Though they had a long way to go in their spiritual understanding, the disciples were growing in their faith in the Lord. Also, this was the first time the disciples are said to have worshiped Jesus. In Matthew 2:11, the magi from the East worshiped Jesus. Later, a leper is said to have worshiped Jesus (Matthew 8:2). A synagogue ruler does the same thing in Matthew 9:18. But this is the first time the disciples worshiped Him. It is also important to note that their worship is joined to their confession (Matthew 14:33).
And this is what worship is, acknowledging who God is and praising Him both for who He is and for what He has done. It was in this story that the disciples took the first step and worshiped Jesus as the Son of God.
One of God’s promises concerning the eternal state is that the nations of the world will have healing. The question comes up, though, as to why exactly healing is needed. Isn’t the New Jerusalem a place of perfection already?
The promise of the healing of the nations is found in Revelation 22, after the creation of the new heaven and new earth (Revelation 21:1). John writes, “Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. No longer will there be any curse. The throne of God and of the Lamb will be in the city, and his servants will serve him. They will see his face, and his name will be on their foreheads. There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light. And they will reign for ever and ever” (Revelation 22:1–5).
The healing of the nations is linked to the tree of life, as God reestablishes Eden. It is the leaves of this tree that are said to be “for the healing of the nations” (Revelation 22:2). It is possible that the tree of life in the New Jerusalem is literal and that its leaves and various fruits will somehow enrich our existence in the eternal state. All the nations represented there will be “healed” of their divisions and strife in their equal access to the tree of life.
It is also possible that the tree of life in the New Jerusalem is symbolic and that its “healing” signifies the eternal life that all will enjoy there. The different fruits it bears could represent the unlimited variety of our existence in heaven. The clear flowing river that waters the tree could picture the spiritual life of God’s redeemed—the “living water” Jesus promised in John 4:13–14.
The healing the tree of life’s leaves provide is not the healing of the wounds of battle—warfare will have ended. The healing is not needed for combating sickness—there will be no more sickness, death, or pain (Revelation 21:4). No, the “healing” is a reference to the perpetual blessing of the new heaven and earth; never again will the world be plagued by physical disorders or spiritual malaise or corruption. There will be no more warfare, no strife, no conflicting factions. God will heal all that ails His creation, and there will be no more curse (Revelation 22:3).
In the eternal state, everything will be blessed, and the tree of life represents that blessedness. There will be perfect sinlessness, perfect government, perfect service to God, perfect communion, and perfect glory. It is impossible for us to imagine being totally separated from sin and living in a glorified state before God. But the Lord assures us that “these words are trustworthy and true” (Revelation 22:6).
God allows pain and struggle into our lives to refine us like gold (1 Peter 1:6–7). Jesus was God in the flesh, yet He suffered terribly while on earth so that we would know He understands our pain (Hebrews 4:15; 5:7–8). As bad as it was in the moment, “For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God” (Hebrews 12:2). We are told to “consider him who endured such opposition from sinners, so that you will not grow weary and lose heart” (verse 3). So Jesus models for us what it means that joy comes in the morning.
Revelation 21:4 holds a promise of restoration, where the current world will pass away and God will bring about a new reality. The verse states, “He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.” Some dismiss these words as mere wishful thinking, but believers find solace in this promise amidst the current brokenness. The fact that God will one day wipe away every tear gives us hope.
The promise that God will wipe away every tear is accompanied by other things that exist in our current world that will be eradicated in the world to come: “There will be no more death or sorrow or crying or pain. All these things are gone forever” (Revelation 21:4, NLT). There is also “no more sea” (verse 1, NKJV) and “no more curse” (Revelation 22:3, NKJV). In the place of those six things, the new earth will have the New Jerusalem, the presence and glory of God, and the everlasting joy of the saints. As God wipes away all tears, all that occasioned the tears is also wiped away.
Life in this world is a mixture of good and evil, which forces us to grapple with various tragedies. There are tears, sorrow, pain, suffering, sickness, death, accidents, and natural calamities. All of creation groans, waiting for God’s full deliverance (Romans 8:22). The fallen nature of our world is evident, and everyone has experienced some form of suffering. In fact, many believers and skeptics view the problem of evil as the biggest objection to God’s existence or at least His benevolence.
However, Christians are not without hope, as Revelation 21:4 proclaims. Just as God subjected creation to a curse when Adam sinned, He will restore everything and establish a new order of life through Jesus. As the late Timothy Keller wrote, “The Biblical view of things is resurrection—not a future that is just a consolation for the life we never had but a restoration of the life you always wanted. This means that every horrible thing that ever happened will not only be undone and repaired but will in some way make the eventual glory and joy even greater” (The Reason for God: Belief in an Age of Skepticism, Dutton, 2008, p. 32).
Furthermore, we can trust that God’s character remains untarnished despite suffering and tears because He willingly took on our suffering for our sake. Once again, Timothy Keller offers valuable insight:
If we again ask the question: “Why does God allow evil and suffering to continue?” and we look at the cross of Jesus, we still do not know what the answer is. However, we now know what the answer isn’t. It can’t be that he doesn’t love us. It can’t be that he is indifferent or detached from our condition. God takes our misery and suffering so seriously that he was willing to take it on himself. (Ibid., p. 30)
Moreover, the existence of evil does not necessarily disprove God’s existence. In fact, it has led some prominent skeptics to at least consider the idea of a Supreme Being. C. S. Lewis is an example. In one of his well-known quotes, Lewis raises the question, “My argument against God was that the universe seemed so cruel and unjust. But how had I got this idea of ‘just’ and ‘unjust’? . . . What was I comparing this universe with when I called it unjust?” (Mere Christianity, HarperCollins Publishers, 2023, p. 31).
Additionally, we can only discuss cruel and unfair suffering if there is an objective “ought to,” a rational way humans are to live that’s above them. Without norms, there can be no deviation. But if there is no God, then the world came about by random chance and every standard we have is ultimately man-made and subject to change. Why then do we talk about good and evil as self-evident, objective realities? Some might appeal to a deistic god, but that does not provide a satisfactory explanation. Why would a Being go through the process of creating a universe and establishing regulations for his creations, only to abandon the universe to its own whims?
Consequently, one can argue that the presence of brokenness and evil serves as evidence for the Christian God’s existence, especially considering the Christian meta-narrative’s recognition of the harsh reality of suffering and its complexities. The cross then stands as a testament to God’s character. Indeed, many individuals have placed their trust in Christ precisely because of suffering, not in spite of it.
But how can we be certain that the hope expressed in Revelation 21:4 is not mere wishful thinking? The answer lies in the resurrection. The truthfulness of Christianity hinges on this historical claim (1 Corinthians 15:14). Because Jesus was raised from the dead, our hope is built on solid ground. “Surely he has borne our griefs and carried our sorrows” (Isaiah 53:4a, ESV). And surely He has risen again.
“Weeping may last through the night, but joy comes with the morning” (Psalm 30:5b, NLT). The night of this world brings sorrow, but sunrise is coming. When that new day dawns, God will wipe away all tears, and, in the words of Esther Kerr Rusthoi, “It will be worth it all when we see Jesus” (Singspiration, 1969).
Lamentations 3:22–23
says,
“Because of the Lord’s great love we
are not consumed,
for his compassions never fail.
They are new every morning;
great is your faithfulness.”
The ESV and KJV use the word
mercies
instead of compassions.
God’s mercy and compassion are
“new every morning,”
yet another reason to praise Him.
The prophet Jeremiah wrote Lamentations in a time of grief and national mourning, after the once great city of Jerusalem fell to Babylon, circa 586 BC. The book describes great anguish—and great hope—in poetic form. The main theme of the book is God’s judgment on Judah’s sin as well as His compassion for His people. Lamentations contains “laments” or “loud cries” for Jerusalem and many expressions of anguish and pain, but in chapter 3, right in the middle of the book, there is a beautiful passage of confidence and hope.
Jeremiah’s tone changes from despair to hope in Lamentations 3:21: “Yet this I call to mind / and therefore I have hope.” From this and ensuing verses, we know that, even in the darkest times, God is faithful and will not cast off His people forever. Every day, every morning, God shows His mercy and compassion.
Taking a closer look at Lamentations 3:22–23, we notice a couple important themes. First, the Lord’s “great love” (“steadfast love” in some translations) abides even in times of trouble and divine judgment. God never stopped loving Israel, despite His discipline of them. The Hebrew word translated “great love” is used about 250 times in the Old Testament; it refers to love, of course, but it also encompasses elements of grace, mercy, goodness, forgiveness, compassion, and faithfulness. It is God’s “great love” for His people that spared them from being utterly wiped out by Babylon. As we know from history, God later restored His people to their land and blessed them again.
A second theme is God’s unfailing compassion or mercy. Mercy in the Bible is God’s withholding of a just punishment. The particular Hebrew word used in Lamentations 3:22 has to do with tender love, great and tender mercy, or pity. The same word is used in Isaiah 63:7 and translated “compassion”: “I will tell of the kindnesses of the LORD, the deeds for which he is to be praised, according to all the LORD has done for us—yes, the many good things he has done for Israel, according to his compassion and many kindnesses.” The Lord has pity on His suffering children; in fact, His mercies are new every morning.
Jeremiah’s statement that God’s mercies are “new every morning” is related to the statement that follows: “Great is your faithfulness” (Lamentations 3:23). God is unchanging, and His mercies toward Israel were unfaltering. His covenant with Abraham’s descendants would be kept (see Jeremiah 31:35–37). This was the bright ray of hope that shone through the smoke of Jerusalem’s ruins.
The dawning of every new day could be seen as a symbol of God’s light breaking through the darkness and His mercy overcoming our troubles. Every morning demonstrates God’s grace, a new beginning in which gloom must flee. We need look no further than the breath in our lungs, the sun that shines upon us, or the rain that falls to nourish the soil. The mercies of God continue to come to us via a multitude of manifestations.
There is no expiration date on God’s mercy toward us. His mercies are new every morning in that they are perpetual and always available to those in need. We have our ups and downs, and “even youths grow tired and weary” (Isaiah 40:30), but God is faithful through it all. With the dawn of each day comes a new batch of compassion made freshly available to us. God’s compassion is poured out from an infinite store; His mercies will never run out. Some mornings we get up on the wrong side of the bed, but even there we find God’s mercies awaiting us.
Believers still sin and grieve the Holy Spirit, but forgiveness is always available (1 John 1:8–9). God’s mercy is ready to forgive our sins, as they are atoned for by the shed blood of Jesus Christ on the cross. We serve a great, loving, and merciful God, and because of His great love we are not consumed. Our God is for us, not against us.
In Jesus Christ we have the fullest expression of God’s mercy and compassion (see Matthew 14:14), and He is “the same yesterday and today and forever” (Hebrews 13:8). Jesus’ mercy is indeed “new every morning.”
In Romans 1—8 Paul lays out God’s plan for how people can become righteous. Paul’s explanation culminates in Romans 8:35 with the question, “Who shall separate us from the love of Christ?” In Romans 1:1—3:20 Paul makes the case for the universal need for God’s righteousness as revealed in the gospel of Jesus Christ. All of humanity is unrighteous and in need of salvation. No matter one’s ethnicity or heritage, all are in sin and have fallen short of God’s glory (Romans 3:23), and the wages of that sin is death (Romans 6:23) or separation from God.
Before Paul asks the question of who shall separate us from the love of Christ (Romans 8:35), Paul explains that the universal human problem is that all are already separated from God. He explains elsewhere that we are by nature children of wrath (Ephesians 2:3). But Paul announces that the good news about Jesus Christ—the gospel—is God’s way to save all those who believe in Jesus (Romans 1:17). Paul explains how all have become unrighteous through Adam (Romans 5:12–21), and he provides hope in Romans 3:21—4:25, recounting how God made a way for all to be righteous in His sight by believing in Jesus. By faith and not by works God provides justification (or the declaration of righteousness) for all who believe in Him (Romans 3:28). God’s grace has always been applied to human need by faith in Him, and Paul illustrates this by referring to Abraham, who was also justified by faith in the Lord (Genesis 15:6; Romans 4).
Paul explains further in Romans 5—8 that this provision of grace through faith has tremendous implications for those who believe in Jesus, and that God’s grace is an expression of God’s love. God demonstrated His love for us even while we were in sin—Christ died for us (Romans 5:8). Now that we have believed in Christ, we are connected to His love in a way we never were before.
Who shall separate us from the love of Christ? In Romans 5 Paul discusses how we came to be separated from God in the first place—because of Adam’s sin, all who are descended from Adam are under the curse of sin. Adam was created in the image of God, but when Adam sinned, something was added to his nature. When Adam had children, they were now in Adam’s likeness, not just God’s (Genesis 5:3). Even though humanity would still have the image of God (Genesis 9:6), people would also have a sinful nature and be separated from God. Through Adam sin entered the world and made us all sinners (Romans 5:12), but through Christ we have the gift of righteousness (Romans 5:17).
If God loves us this much, and we receive His expression of love in grace through faith, then who shall separate us from the love of Christ? This is exactly the question that Paul asks and answers at the end of Romans 8. In Romans 6 Paul shows that we are no longer in bondage to sin—we have new natures, and we are dead to sin but alive in Christ (Romans 6:11). Because we have new life, we should behave like we have new life (Romans 6:12). Despite the new expectation, Paul understands that we still also have the old nature—the flesh (Romans 7:18). There is an ongoing conflict in the believer between the new nature, which is pursuing the good, and the old nature, which is pursuing sin (Romans 7:19–25).
Ultimately, Christ sets us free from the old nature (Romans 7:24–25), yet we can still set our minds on this old way of life and fail in our walk. Paul urges believers not to live this way—we have been set free and should not again allow ourselves to be in bondage. But because we do sometimes, we may lose our confidence that God has delivered us. Because of this tendency to doubt, Paul affirms that we can know we are in Christ because His Spirit is in us (Romans 8:9–11). This assurance of our salvation is not from our works but from the Holy Spirit testifying that we are His (Romans 8:16). God’s purpose in our lives is guaranteed (Romans 8:28–31). What God has promised, He will fulfill.
It is in this context that Paul asks, “Who shall separate us from the love of Christ?”—the answer is that nothing at all can separate us from His love. After an extensive list of things that cannot separate us from His love (Romans 8:35–39), Paul adds that “no other created thing” can separate us from the love of Christ (Romans 8:39). It is important to realize that we are created things and that even we cannot separate ourselves from the love of Christ. We didn’t deserve to receive the love of Christ in the first place, and we don’t deserve to keep it. He gave us His love by grace through faith, and nothing can separate us from the love of Christ.
In 1 John 4, John encourages believers that, because God has loved us, we should love one another (1 John 4:11). And “there is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love” (1 John 4:18).
If God lives in us, then His love also lives in and is perfected in us (1 John 4:12). But how can we know that God lives in us? We can be certain because His Holy Spirit dwells in us (1 John 4:13). So, if He lives in us and we in Him, and if His love lives in us, then we have the tools we need to live in His love and show that love to others (1 John 4:16).
John explains what he means when he says that God’s love is “perfected” or “made complete” in us in 1 John 4:17—that, even in this world, we are like Him because His love is in us. We don’t need to fear the coming judgment because we are in Him and He in us. As Paul put it in Romans 8:1, “There is now no condemnation for those who are in Christ Jesus.”
Because fear involves punishment, John says, the one who fears punishment is not perfected in love (1 John 4:18). If we recognize that we are in Christ and He in us, then we have no fear of future condemnation. We know we have His Spirit within us. His love is expressed perfectly in us—He has given Himself to us. Why would we fear His judgment in the future? We belong to Him. If we (rightly) fear punishment, then we are not in His love because those who are in Him have been saved from condemnation. As Jesus said, God loved the world so much that He gave His only begotten, or unique, Son so that the one who believes in Jesus will not perish (i.e., die in condemnation) but have eternal life (John 3:16). Those who have believed in Jesus are in His love and have no reason to fear judgment and condemnation. But those who are not in Christ Jesus have reason to fear the judgment. The apostle John explains that, if we are in Christ, then we have no need to fear—“there is no fear in love.” If we are in Christ, we see His love expressed perfectly in His salvation, and we should demonstrate that love toward others.
There is no fear in love, but perfect love casts out fear (1 John 4:18). God’s perfect love has cast out our fear of punishment and condemnation. In a sense, we should always fear God because He is the Creator who is sovereign over all (2 Corinthians 7:1; 1 Peter 2:17; Revelation 14:7), but that is quite different from fearing judgment and condemnation. We don’t fear God because we are afraid He might violate His promises and throw us into condemnation—no, we fear God because of His greatness, worthiness, and awesomeness. It is because the fear of the Lord is the beginning of knowledge, wisdom, and understanding (Proverbs 1:7; 9:10) that we can understand what a gift His love truly is. To be loved by One so incredible and great means that His love is stronger than anything we can imagine. If God is for us, then who can be against us (Romans 8:31)?
In Ephesians 1 we learn about our incredible spiritual riches in Christ (Ephesians 1:3) and how God works to provide these riches for us—including our redemption: “In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace that he lavished on us” (Ephesians 1:7–8).
In Ephesians 1 Paul encourages believers at Ephesus by explaining their new identity in Christ. God gave us that new identity, and we learn in the following chapter that we receive God’s grace by faith in Christ (Ephesians 2:8–9). This new identity in Christ is characterized by our having every spiritual blessing in the heavenly places in Christ (Ephesians 1:3).
Notably, all three Persons of the Trinity played a role in giving us these blessings. God the Father chose us to be in Christ to be holy and blameless before Him (Ephesians 1:4). He also predetermined or predestined that we would be adopted as sons through the work of Christ (Ephesians 1:5). God the Son also worked so that we could have a new identity. In Him we have redemption and forgiveness through His shed blood (Ephesians 1:7). God the Holy Spirit seals believers as God’s guarantee or pledge that we do indeed have eternal life (Ephesians 1:13–14).
This new identity in Christ is made possible by the Father, Son, and Holy Spirit, and it is accomplished by the work of Christ on the cross. In Him we have redemption, which Paul identifies as the forgiveness of our sins according to God’s rich grace given to us. The term redemption is translated from the Greek apolutrosin, which means “the act of fully setting free.” Paul explains the need for that redemption in the following chapter.
In Ephesians 2, we learn that we need redemption because we were dead in our trespasses and sins (Ephesians 2:1). We were physically alive, but we were in bondage to sin and walked enslaved to the world, the devil, and our own flesh (Ephesians 2:2–3). Ultimately, we were deserving of God’s wrath. We owed a debt we could never repay on our own. We were enemies of God (Romans 5:10), as Paul explains elsewhere. But in Christ we have redemption (Ephesians 1:7). He died on the cross to set us free. By God’s grace through our believing in Jesus Christ (Ephesians 2:8–9) we are set free from the bondage of sin (Romans 8:2) and from the wrath and judgment of God (Romans 5:9; 1 Thessalonians 5:9).
Paul writes to make sure that believers understand that in Christ we have redemption—in Him we are fully set free. Furthermore, God has accomplished this for His own glory (Ephesians 1:6, 12, 14). We know that, if God has staked His own glory on our having redemption in Him, that God has made certain that we are fully set free. Jesus explained that the one who believes in Him has eternal life (John 6:47). Peter identifies at least eleven ways we can be certain that the redemption we have in Christ has been accomplished (1 Peter 1:3–5). Paul affirms to the Colossians that in Him we have redemption, which is the forgiveness of our sins (Colossians 1:14). And if there is any doubt in our minds as to the security of our redemption in Christ, Paul reminds us that we are sealed for the day of redemption (Ephesians 4:30).
Though we are still surrounded by the consequences of sin—even in our own bodies—one day we will experience every aspect of being free from sin. In Him we have redemption. In Him we have been fully set free.
In a world where faith often faces derision from skeptics and cynics, Scripture reminds us of its value: “These [trials] have come so that the proven genuineness of your faith—of greater worth than gold, which perishes even though refined by fire—may result in praise, glory and honor when Jesus Christ is revealed” (1 Peter 1:7). The apostle wrote his letter to encourage persecuted Christians, as revealed in verse 6. Peter explains that trials act as a refining fire, assuring that our faith will bring rewards when we come before Christ. But how is genuine faith more valuable than gold?
First, Peter emphasizes durability. Gold is precious and long-lasting, but it won’t endure for eternity. Like any other material object, gold has its limits. However, genuine faith has an eternal effect. Not only does salvation come through faith (Ephesians 2:8–9), it also leads to a fulfilling relationship with God that extends beyond this world.
Another quality that makes faith more valuable than gold is its benefit. Both gold and faith are assets, so to speak, for they provide their owners with gain beyond the initial cost, but there’s a difference in value. While gold yields monetary returns, genuine faith leads to rewards that cannot be destroyed. As James stated, “Blessed is the man who has remained steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him” (James 1:12). Undoubtedly, the crown of life is worth more than billions of dollars!
Furthermore, the level of satisfaction gold brings cannot rival that of genuine faith. Gold and other forms of material possessions may offer some form of comfort and happiness, but they are temporary. In fact, the more wealth we have, the more we must spend to protect and maintain it (Ecclesiastes 5:10–11). Genuine faith, on the other hand, leads to a new life, perfect righteousness, reconciliation with God, indwelling of the Spirit, and godly fruit. Anything that connects us to the Source of Life is infinitely better than perishable wealth. Indeed, a relationship with God enables us to steward any level of wealth without becoming enslaved to it.
Speaking of “new life,” the transformed lifestyle that comes from genuine faith cannot be acquired with gold or any form of treasure. Faith produces virtues like love, forgiveness, self-control, and even selflessness, all of which are intangible qualities without a price tag. All the gold in all the world cannot buy love or produce good character.
To conclude, there is a similarity between gold and genuine faith. For gold to become pure, it is heated to remove the impurities. Similarly, our faith is shown to be genuine when we go through the “fire” of trials. The apostle Paul agrees, “Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope” (Romans 5:3–4). Suffering is hard, but it is also a comfort to know our suffering is not in vain. Rather, in suffering God continues to sanctify us, so our faith will become like purified gold.
Isaiah 43:19 mentions
“streams in the desert” as part of a promise to God’s people:
“Behold, I am about to do something new; even now it is coming. Do you not see it? Indeed, I will make a way in the wilderness and streams in the desert” (BSB). The imagery is also rendered “rivers in the dry wasteland” (NLT) and “rivers in the desert” (NASB). In context, God promises that He would make Israel’s captors, Babylon, into captives (Isaiah 43:14). The Lord, the “Redeemer, the Holy One of Israel,” would deliver Israel from Babylon.
In Isaiah 43:16–17, God compares Israel’s deliverance from Babylon to their prior exodus from Egypt, when God had “made a way through the sea, a path through the mighty waters” (verse 16). The Lord promises that He will now do “a new thing” (verse 19):
“Indeed, I will make a way in the wilderness
and streams in the desert. . . .
I provide water in the wilderness
and rivers in the desert,
to give drink to My chosen people”
(verses 19–20, BSB).
The result is that “the people I formed for Myself will declare My praise”
(verse 21, BSB).
Just as God had provided a way through the Red Sea during Israel’s exodus from Egypt (Exodus 14:21), so would He provide “streams in the desert” for them on their return from exile in Babylon. The Lord would provide all they needed to leave Babylon and reestablish their home in the Promised Land. Even when there appears to be no way, God makes a way for those who trust in Him. That way would be as miraculous as “streams in the desert.”
The picture of streams in the desert is a common one in Scripture, as God encourages His people in need. In Isaiah 41, the Lord promises His people that, in their frailty, He will supply:
“The poor and needy search for water,
but there is none;
their tongues are parched with thirst.
But I the LORD will answer them;
I, the God of Israel, will not forsake them.
I will make rivers flow on barren heights,
and springs within the valleys.
I will turn the desert into pools of water,
and the parched ground into springs”
(verses 17–18).
In Psalm 126:4, the faithful pray,
“Restore our fortunes, Lord, like streams in the Negev.”
Jesus likened the gift of His Spirit to living water: “Let anyone who is thirsty come to me and drink. Whoever believes in me, as Scripture has said, rivers of living water will flow from within them” (John 7:37–38). Jesus used a similar metaphor when He spoke to the Samaritan woman at the well: “Whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life” (John 4:14).
A classic devotional book titled Streams in the Desert was published in 1925 by Mrs. Lettie Cowman, a pioneer missionary in Japan and China. She compiled her devotional during her husband’s terminal illness, and the result has brought comfort to countless readers who also face difficult times.
John 11:1–44 gives the account of a man named Lazarus being raised from the dead. Lazarus was a friend of Jesus, along with his sisters, Mary and Martha. He had grown sick, and his sisters sent for Jesus to come to Bethany. Jesus delayed His arrival, and Lazarus died. Jesus did not arrive in Bethany until four days after Lazarus passed away.
Martha was confused and hurt that Jesus had allowed His friend Lazarus to die. But He told her, “Your brother will rise again” (John 11:23). Martha assumed Jesus was referring to the final resurrection of the dead, but He was telling her of something that was going to happen momentarily.
When Jesus went to the place of Lazarus’ tomb, He had men roll away the stone from the opening. Then He shouted, “Lazarus, come out!” (John 11:43). The crowd around the tomb was shocked when the dead man hobbled out of the cave, still bound with burial cloths. Verses 45–46 tell us that many who saw this miracle believed in Jesus, but others reported it to the religious leaders. It was this miracle that sealed Jesus’ fate with the Pharisees and rulers. “From that day on they plotted to take his life” (verse 53).
It was not only the life of Jesus the Jewish leaders conspired to take, but that of Lazarus as well: “The chief priests made plans to kill Lazarus . . . for on account of him many of the Jews were going over to Jesus and believing in him” (John 12:10–11). News travels fast, and many people wanted to see the man who had been raised from the dead. Alarmed, the Pharisees called a meeting of the Sanhedrin, the ruling body of Israel. Most likely, Lazarus was reciting his experience over and over again, which resulted in the desperate decision of the Pharisees: Lazarus must die. Again! In the darkened minds of the temple leaders, Lazarus, the latest evidence of Jesus’ claim to be the Messiah, had to go.
After Lazarus was raised from the dead, he returned to the home he shared with Mary and Martha (John 12:1–2). He was present when Mary poured expensive perfume on Jesus’ feet and wiped them with her hair. Knowing the miracle Jesus had recently performed, we understand why Lazarus’ sister was so overcome with gratitude that she would go to such extravagant lengths. Lazarus may have been his sisters’ only provider, and his death could have meant poverty for them both. Jesus had returned to them not only the brother they loved but the protector and provider they needed to survive.
The Bible gives us no further information about Lazarus. Any additional details stem from church history and may or may not be accurate. One tradition holds that, after Jesus’ ascension back into heaven, Lazarus and his sisters moved to Cyprus where Lazarus became the bishop of Kition and died of natural causes in AD 63. Another theory claims that Lazarus and his sisters moved to Gaul to preach the gospel, and Lazarus became the bishop of Marseilles, where he was beheaded under the tyranny of Emperor Domitian. Whatever happened to Lazarus is unknown. But we can be certain that his physical body died a second time. And we know that, according to 1 Corinthians 15:51–53 and 1 Thessalonians 4:14–17, Lazarus will be raised again from the dead to join all God’s saints in eternity.
Brotherly Love
Continue in brotherly love. Do not neglect to show hospitality to strangers, for by so doing some people have entertained angels without knowing it. Remember those in prison as if you were bound with them, and those who are mistreated as if you were suffering with them.
Marriage should be honored by all and the marriage bed kept undefiled, for God will judge the sexually immoral and adulterers.
Christ’s Unchanging Nature
Keep your lives free from the love of money and be content with what you have, for God has said:
“Never will I leave you,
never will I forsake you.”
So we say with confidence:
“The Lord is my helper; I will not be afraid.
What can man do to me?”
Remember your leaders who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith. Jesus Christ is the same yesterday and today and forever.
Do not be carried away by all kinds of strange teachings, for it is good for the heart to be strengthened by grace and not by foods of no value to those devoted to them. We have an altar from which those who serve at the tabernacle have no right to eat.
Although the high priest brings the blood of animals into the Holy Place as a sacrifice for sin, the bodies are burned outside the camp. And so Jesus also suffered outside the city gate, to sanctify the people by His own blood.Therefore let us go to Him outside the camp, bearing the disgrace He bore. For here we do not have a permanent city, but we are looking for the city that is to come.
Sacrifice, Obedience, and Prayer
Through Jesus, therefore, let us continually offer to God a sacrifice of praise, the fruit of lips that confess His name.
And do not neglect to do good and to share with others, for with such sacrifices God is pleased.
Obey your leaders and submit to them, for they watch over your souls as those who must give an account. To this end, allow them to lead with joy and not with grief, for that would be of no advantage to you.
Pray for us; we are convinced that we have a clear conscience and desire to live honorably in every way. And I especially urge you to pray that I may be restored to you soon.
Now may the God of peace, who through the blood of the eternal covenant brought back from the dead our Lord Jesus, that great Shepherd of the sheep, equip you with every good thing to do His will. And may He accomplish in us what is pleasing in His sight through Jesus Christ, to whom be glory forever and ever. Amen.
I urge you, brothers, to bear with my word of exhortation, for I have only written to you briefly.
Be aware that our brother Timothy has been released. If he arrives soon, I will come with him to see you.
Greet all your leaders and all the saints.
Those from Italy send you greetings.
Grace be with all of you.
Because of Jesus's sacrifice, believers are permanently freed from the penalty of sin. It means that in God's courtroom, the ultimate verdict of guilt has been completely removed.
This absolute promise offers comfort and freedom across several aspects:
Present Reality:
The verse uses the word "now," meaning your standing before God is secure today, regardless of past failures.
No Penalty:
The Greek word for condemnation refers to a formal judicial sentence. Because Jesus took that sentence upon Himself, believers face no eternal penalty.
Life in the Spirit:
The Bible notes that this grace empowers believers to walk in step with the Holy Spirit rather than being controlled by the flesh
5 a Deuteronomy 31:6, 8; Joshua 1:5
6 b Psalm 118:6 (see also LXX)
21 c BYZ and TR every good work
21 d BYZ and TR you
25 e BYZ and TR include Amen.
It is God who justifies us. He alone brings us into right standing and relationship with Himself: “For God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ” (2 Corinthians 5:21, NLT; see also 1 Corinthians 1:30). We give God all the glory and thanks because “He gives us victory over sin and death through our Lord Jesus Christ” (1 Corinthians 15:57, NLT). No weapon aimed against God’s children will succeed (Isaiah 54:17). No accusation of Satan will have the power to condemn us (Zechariah 3:1–5). And, even when we do sin, Jesus Christ is our advocate, pleading our case before the Father (1 John 2:1). We can come to Him to obtain forgiveness, mercy, and grace when we need it most (Hebrews 4:14–16).
2 Corinthians 5:21 (NLT)
21 For God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ.
(1 Timothy 3:1–7; Titus 1:5–9)
As a fellow elder, a witness of Christ’s sufferings, and a partaker of the glory to be revealed, I appeal to the elders among you: Be shepherds of God’s flock that is among you, watching over them not out of compulsion, but willingly, as God would have you; not out of greed, but out of eagerness; not lording it over those entrusted to you, but being examples to the flock. And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away.
Cast Your Cares on Him
Young men, in the same way, submit yourselves to your elders. And all of you, clothe yourselves with humility toward one another, because,
“God opposes the proud,
but gives grace to the humble.”
Humble yourselves, therefore, under God’s mighty hand, so that
in due time He may exalt you.
Cast all your anxiety on Him, because He cares for you.
Be sober-minded and alert. Your adversary the devil prowls around like a roaring lion, seeking someone to devour.
Resist him, standing firm in your faith and in the knowledge that your brothers throughout the world are undergoing the same kinds of suffering.
And after you have suffered for a little while, the God of all grace, who has called you to His eternal glory in Christ, will Himself restore you, secure you, strengthen you, and establish you.
To Him be the power forever and ever. Amen.
Through Silvanus, whom I regard as a faithful brother, I have written to you briefly, encouraging you and testifying that this is the true grace of God. Stand firm in it.
The church in Babylon,
chosen together with you, sends you greetings, as does my son Mark.
Greet one another with a kiss of love.
Peace to all of you who are in Christ.
1 Peter 1:6
In this you greatly rejoice, though now for a little while you may have had to suffer grief in various trials
2 Corinthians 4:17
For our light and momentary affliction is producing for us an eternal weight of glory that is far beyond comparison.
the God of all grace
2 Corinthians 9:8
And God is able to make all grace abound to you, so that in all things, at all times, having all that you need, you will abound in every good work.
Hebrews 4:16
Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.
who has called you to
His eternal glory in Christ
2 Timothy 2:10
For this reason I endure all things for the sake of the elect, so that they too may obtain the salvation that is in Christ Jesus, with eternal glory.
2 Thessalonians 2:14
To this He called you through our gospel, so that you may share in the glory of our Lord Jesus Christ.
will Himself restore you
Psalm 23:3
He restores my soul; He guides me in the paths of righteousness for the sake of His name.
Galatians 6:1
Brothers, if someone is caught in a trespass, you who are spiritual should restore him with a spirit of gentleness. But watch yourself, or you also may be tempted.
secure you
1 Peter 1:5
who through faith are shielded by God’s power for the salvation that is ready to be revealed in the last time.
Jude 1:24
Now to Him who is able to keep you from stumbling and to present you unblemished in His glorious presence, with great joy--
strengthen you,
Ephesians 3:16
I ask that out of the riches of His glory He may strengthen you with power through His Spirit in your inner being,
Colossians 1:11
being strengthened with all power according to His glorious might so that you may have full endurance and patience, and joyfully
and establish you
2 Thessalonians 3:3
But the Lord is faithful, and He will strengthen you and guard you from the evil one.
2 Thessalonians 2:17
encourage your hearts and strengthen you in every good word and deed.
James 1:12
Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love Him.
Romans 8:18
I consider that our present sufferings are not comparable to the glory that will be revealed in us.
Exodus 34:6,7
And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, …
Psalm 86:5,15
For thou, Lord, art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee…
Micah 7:18,19
Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy…
1 Peter 1:15
But as he which hath called you is holy, so be ye holy in all manner of conversation;
Romans 8:28-30
And we know that all things work together for good to them that love God, to them who are the called according to his purpose…
Romans 9:11,24
(For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) …
eternal.
2 Corinthians 4:17
For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory;
2 Timothy 2:10
Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory.
Hebrews 9:15
And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.
1 Peter 1:6,7
Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: …
2 Corinthians 4:17
For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory;
2 Corinthians 13:11
Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you.
2 Thessalonians 2:17
Comfort your hearts, and stablish you in every good word and work.
Hebrews 13:21
Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.
Jesus Christ
1 Timothy 1:15-17
This is a trustworthy saying, worthy of full acceptance: Christ Jesus came into the world to save sinners, of whom I am the worst. / But for this very reason I was shown mercy, so that in me, the worst of sinners, Christ Jesus might display His perfect patience as an example to those who would believe in Him for eternal life. / Now to the King eternal, immortal, and invisible, the only God, be honor and glory forever and ever. Amen.
Colossians 1:15-17
The Son is the image of the invisible God, the firstborn over all creation. / For in Him all things were created, things in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities. All things were created through Him and for Him. / He is before all things, and in Him all things hold together.
John 1:1-3
In the beginning was the Word, and the Word was with God, and the Word was God. / He was with God in the beginning. / Through Him all things were made, and without Him nothing was made that has been made.
is the same
Psalm 102:25-27
In the beginning You laid the foundations of the earth, and the heavens are the work of Your hands. / They will perish, but You remain; they will all wear out like a garment. Like clothing You will change them, and they will be passed on. / But You remain the same, and Your years will never end.
Malachi 3:6
“Because I, the LORD, do not change, you descendants of Jacob have not been destroyed.
James 1:17
Every good and perfect gift is from above, coming down from the Father of the heavenly lights, with whom there is no change or shifting shadow.
yesterday
John 8:58
“Truly, truly, I tell you,” Jesus declared, “before Abraham was born, I am!”
John 17:5
And now, Father, glorify Me in Your presence with the glory I had with You before the world existed.
Micah 5:2
But you, Bethlehem Ephrathah, who are small among the clans of Judah, out of you will come forth for Me One to be ruler over Israel—One whose origins are of old, from the days of eternity.
and today
2 Corinthians 6:2
For He says: “In the time of favor I heard you, and in the day of salvation I helped you.” Behold, now is the time of favor; now is the day of salvation!
Luke 4:21
and He began by saying, “Today this Scripture is fulfilled in your hearing.”
Psalm 95:7-8
For He is our God, and we are the people of His pasture, the sheep under His care. Today, if you hear His voice, / do not harden your hearts as you did at Meribah, in the day at Massah in the wilderness,
and forever.
Revelation 1:17-18
When I saw Him, I fell at His feet like a dead man. But He placed His right hand on me and said, “Do not be afraid. I am the First and the Last, / the Living One. I was dead, and behold, now I am alive forever and ever! And I hold the keys of Death and of Hades.
Hebrews 7:24-25
But because Jesus lives forever, He has a permanent priesthood. / Therefore He is able to save completely those who draw near to God through Him, since He always lives to intercede for them.
Jude 1:25
to the only God our Savior be glory, majesty, dominion, and authority through Jesus Christ our Lord before all time, and now, and for all eternity. Amen.
Revelation 1:8
“I am the Alpha and the Omega,” says the Lord God, who is and was and is to come—the Almighty.
Hebrews 1:12
And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.
Psalm 90:2,4
Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God…
Psalm 102:27,28
But thou art the same, and thy years shall have no end…
The concept of community in suffering is deeply rooted in the biblical narrative, emphasizing the collective experience of pain and the mutual support among believers. This theme is woven throughout Scripture, highlighting the importance of unity, empathy, and shared burdens within the body of Christ.
Old Testament Foundations
The Old Testament provides numerous examples of communal suffering and the response of God's people. The Israelites' bondage in Egypt is a profound instance where the entire nation experienced suffering together. Exodus 3:7states, "The LORD said, 'I have indeed seen the affliction of My people in Egypt. I have heard them crying out because of their oppressors, and I am aware of their sufferings.'" Here, God acknowledges the collective suffering of His people and responds with deliverance.
The Book of Job also offers insights into community in suffering. Job's friends initially come together to mourn with him, demonstrating the importance of presence and empathy in times of distress. Job 2:11 notes, "Now when Job’s three friends heard about all this adversity that had come upon him, each of them came from his own place... They met together by agreement to go and sympathize with Job and comfort him."
New Testament Teachings
In the New Testament, the early church exemplifies community in suffering through their shared experiences of persecution and hardship. Acts 2:44-45 describes the believers' communal life: "All the believers were together and had everything in common. Selling their possessions and goods, they shared with anyone who was in need." This passage illustrates the early Christians' commitment to supporting one another materially and spiritually.
The Apostle Paul frequently addresses the theme of communal suffering in his epistles. In 1 Corinthians 12:26 , he writes, "If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it." This metaphor of the body of Christ underscores the interconnectedness of believers and the call to bear one another's burdens.
Paul further encourages the Galatians to "Carry one another’s burdens, and in this way you will fulfill the law of Christ" (Galatians 6:2). This directive highlights the responsibility of believers to support each other, particularly in times of suffering.
Theologically, community in suffering reflects the nature of the Church as a unified body under Christ. It emphasizes the call to love and serve one another, as Jesus commanded in John 13:34-35 : "A new commandment I give you: Love one another. As I have loved you, so you also must love one another. By this all men will know that you are My disciples, if you love one another."
Moreover, suffering within a community can lead to spiritual growth and maturity. James 1:2-4 encourages believers to "Consider it pure joy, my brothers, when you encounter trials of many kinds, because you know that the testing of your faith develops perseverance. Allow perseverance to finish its work, so that you may be mature and complete, not lacking anything."
Practically, community in suffering is expressed through prayer, encouragement, and tangible acts of service. The early church's practice of prayer and support during persecution, as seen in Acts 12:5 , where "Peter was kept in prison, but the church was fervently praying to God for him," serves as a model for contemporary believers.
Additionally, the Epistle to the Hebrews exhorts believers to "encourage one another daily" (Hebrews 3:13), fostering a culture of mutual support and resilience in the face of trials.
In summary, the biblical concept of community in suffering underscores the importance of unity, empathy, and shared burdens within the body of Christ, providing a framework for believers to support one another through life's challenges.
The concept that God uses broken people is a foundational biblical theme. Throughout scripture, God deliberately chose flawed, imperfect individuals to accomplish His greatest purposes rather than waiting for flawless leaders. This approach ensures that the credit goes to God's grace rather than human perfection.
Why God Uses Broken People
- Demonstrates His Power: Human weakness and insufficiency allow God's power to shine brightest.
- Promotes Humility: Brokenness prevents people from becoming prideful, reminding them that their success comes from God rather than their own strength.
- Enables Empathy: Experiencing hardship and needing grace equips individuals to comfort and minister to others who are hurting.
Examples of Broken Figures in the Bible
The Bible is filled with examples of individuals whose failures and shortcomings did not disqualify them from God's service:
- Moses: A murderer with a speech impediment who was called to lead the Israelites out of Egypt.
- David: An adulterer and murderer whom God used to establish His kingdom and write many of the Psalms.
- Peter: One of Jesus' closest disciples who denied Him three times, yet went on to lead the early church.
- Paul: A violent persecutor of Christians who became the most prolific writer of the New Testament.
Biblical Foundations and God's Promise
Scripture emphasizes that God does not expect perfection before He can use someone; instead, He qualifies the called. A broken spirit and repentance are what He values most:
- Psalm 51:17: States that a "broken and contrite heart" is a sacrifice God will not reject.
- Psalm 34:18: Promises that "the Lord is close to the brokenhearted and saves those who are crushed in spirit".
- 2 Corinthians 1:3-4: Explains that God comforts believers in their troubles so they can in turn comfort others.
encouragement on how adversity
shapes faith
Bishop Robert Barron
Friends, in today’s Gospel (Matthew 9:36—10:8), Jesus summons apostles whom he shapes and sends on mission.
Priests through the centuries—from Augustine and Aquinas, to Francis Xavier and John Henry Newman, to John Paul II—are the descendants of those first friends and apprentices of the Lord. They have been needed in every age, and they are needed today, for the kingdom of heaven must be proclaimed, the poor must be served, God must be worshipped, and the sacraments must be administered.
Spiritual fathers are required especially in our time, when a rising tide of secularism threatens to overwhelm the religious impulse. We are wired for God; we will never satisfy the deepest longing of our hearts apart from God.
The secularist ideology teaches that sufficient amounts of wealth, pleasure, power, or honor will make us happy.
Who will counter this? Who will speak to this culture of the beauty of God?
Who will remind us that our lives are not about us?
Who will break open the words of
the Gospel
and spread out the banquet table of
Christ’s body and blood?
This is why we need priests.
Jesus and Zacchaeus
(Numbers 5:5–10)
1Then Jesus entered Jericho and was passing through. 2And there was a man named Zacchaeus, a chief tax collector, who was very wealthy. 3He was trying to see who Jesus was, but could not see over the crowd because he was small in stature. 4So he ran on ahead and climbed a sycamore tree to see Him, since Jesus was about to pass that way.
5When Jesus came to that place, He looked up and said,
“Zacchaeus, hurry down, for I must stay at your house today.”
6So Zacchaeus hurried down and welcomed Him joyfully. 7And all who saw this began to grumble, saying, “He has gone to be the guest of a sinful man!”
8But Zacchaeus stood up and said to the Lord, “Look, Lord, half of my possessions I give to the poor, and if I have cheated anyone, I will repay it fourfold.”
9Jesus said to him, “Today salvation has come to this house, because this man too is a son of Abraham.
For the Son of Man came to seek and to save the lost.”
One line in the familiar hymn “Amazing Grace” says, “I once was lost but now am found, was blind but now I see.” We may have sung it a thousand times without realizing what lost means. The term lost is used in the Bible and in Christian circles to refer to people who have not yet found eternal life in Christ. Jesus said, “For the Son of Man has come to seek and to save that which was lost” (Luke 19:10). Those who are spiritually lost are separated from God and unable to find their way back to Him.
To be lost is to have wandered away and to be helpless to find the way back. A hiker may be lost when he takes a wrong path and does not know how to return to the right one. A child may be lost when he wanders too far from his parents and does not know where they are. Human beings are spiritually lost because we have wandered away from God and we do not know how to find Him again.
Isaiah 53:6 says, “All we like sheep have gone astray; we have turned every one to his own way, and the LORD hath laid on him the iniquity of us all.” The Bible compares human beings to sheep (Psalm 23; John 10:11–14) because sheep are, by nature, defenseless. They are not overly bright and tend to follow a leader, regardless of where that leader is taking them. Sheep need a shepherd to survive. A shepherd protects them from attacks, guides them to good grazing, and keeps watch so that none are lost. Sheep tend to wander from the herd and can become easy targets for predators. In a spiritual sense, people are prone to wander and become easy targets for our enemy, Satan. Without Jesus, our Good Shepherd, we are spiritually lost and unable to find God on our own.
Jesus told a parable about a lost lamb to explain the Father’s heart for lost people (Luke 15:3–7). The Good Shepherd was willing to leave the ninety-nine sheep in the fold to go in search of the one lost lamb. The lamb would never have found the Shepherd on its own. This parable demonstrates God’s tender concern for every individual. He stops at nothing to find those who need Him and bring them safely into His presence. Just as lost sheep cannot find the Shepherd on their own, lost people cannot find God on their own (Psalm 53:2–3; Romans 3:11).
Religion is man’s attempt to find God on his own. Religion creates a goal, which may be a deity or a higher plane of existence, and then declares certain steps necessary to reach that goal. Because of religion, lost people consider themselves not lost. Imagine a hiker who has lost his way. After hours of fruitless searching for the right path, he decides to set up camp in an unknown forest and declare that he is now home. He will no longer try to be rescued. Although he still does not know where he is, familiarity with his immediate surroundings gives him the illusion of being found.
Christianity does not follow that pattern. Christianity teaches that it is futile for the lost to attempt to find God, and that’s why God sent Jesus to find the lost. God did for us what we could not do for ourselves (Romans 5:8). Even when we do not even realize we are lost, He knows our condition. So the Son of God left heaven to find us and bring us home (Philippians 2:5–8; Matthew 18:11; John 3:16–18).
We are born lost because we have a sin nature inherited from our first parents (Genesis 3) that drives us to rebel against our Shepherd (Romans 3:23). We were created to be at home with Him, walking in harmony and obedience. But because of our sin, we are lost (Isaiah 59:2). The gulf between us and God is impossible for us to bridge, and we cannot find our way back into His presence. Spiritually lost people are bound by their sin and condemned to hell (Luke 12:5; Romans 6:23). But when the lost place their trust in the death and resurrection of Jesus Christ, a bridge opens up before them. Because of God’s mercy and love, the lost can come home (1 Peter 2:25).
Every human being is either lost or found. We all belong to one of those two categories. The first step in becoming found is to admit that we are lost. We agree with God that our sin deserves punishment, and we acknowledge that the punishment Jesus suffered was sufficient to pay for it. We humbly receive that gift through faith (Ephesians 2:8–9). In a divine exchange, God transfers our sin to the cross and transfers Christ’s righteousness to our account (Colossians 2:14). We then enter into a new relationship with God as His own beloved children. We are no longer lost. We have been found, forgiven, and given a fresh start (2 Corinthians 5:17). That’s why Christians can joyfully sing, “I once was lost, but now am found; Was blind, but now I see.”
In order to get “right” with God, we must first understand what is “wrong.” The answer is sin. “There is no one who does good, not even one” (Psalm 14:3). We have rebelled against God’s commands; we “like sheep, have gone astray” (Isaiah 53:6).
The bad news is that the penalty for sin is death. “The soul who sins is the one who will die” (Ezekiel 18:4). The good news is that a loving God has pursued us in order to bring us salvation. Jesus declared His purpose was “to seek and to save what was lost” (Luke 19:10), and He pronounced His purpose accomplished when He died on the cross with the words, “It is finished!” (John 19:30).
Having a right relationship with God begins with acknowledging your sin. Next comes a humble confession of your sin to God (Isaiah 57:15). “For it is with your heart that you believe and are justified, and it is with your mouth that you confess and are saved” (Romans 10:10).
This repentance must be accompanied by faith – specifically, faith that Jesus’ sacrificial death and miraculous resurrection qualify Him to be your Savior. “If you confess with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved” (Romans 10:9). Many other passages speak of the necessity of faith, such as John 20:27; Acts 16:31; Galatians 2:16; 3:11, 26; and Ephesians 2:8.
Being right with God is a matter of your response to what God has done on your behalf. He sent the Savior, He provided the sacrifice to take away your sin (John 1:29), and He offers you the promise: “Everyone who calls on the name of the Lord will be saved” (Acts 2:21).
A beautiful illustration of repentance and forgiveness is the parable of the prodigal son (Luke 15:11-32). The younger son wasted his father’s gift in shameful sin (verse 13). When he acknowledged his wrongdoing, he decided to return home (verse 18). He assumed he would no longer be considered a son (verse 19), but he was wrong. The father loved the returned rebel as much as ever (verse 20). All was forgiven, and a celebration ensued (verse 24). God is good to keep His promises, including the promise to forgive. “The Lord is close to the brokenhearted and saves those who are crushed in spirit” (Psalm 34:18).
If you want to get right with God, here is a sample prayer. Remember, saying this prayer or any other prayer will not save you. It is only trusting in Christ that can save you from sin. This prayer is simply a way to express to God your faith in Him and thank Him for providing for your salvation. "God, I know that I have sinned against You and am deserving of punishment. But Jesus Christ took the punishment that I deserve so that through faith in Him and His resurrection I could be forgiven. I place my trust in You for salvation. Thank You for Your wonderful grace and forgiveness – the gift of eternal life! Amen!"
Soon after calling Matthew to follow Him, Jesus ate a meal with “many tax collectors and sinners” in Matthew’s house (Mark 2:15). Matthew had been a tax collector, and these “sinners” were his friends and acquaintances who were now spending time with Jesus. Matthew wanted to introduce people in his social circle to Jesus. The scribes and the Pharisees, who despised tax collectors, complained, but Jesus’ actions in spending time with sinners were in perfect accordance with His mission to seek and to save the lost (Luke 19:10).
In Jesus’ day, rabbis and other spiritual leaders enjoyed widespread respect and were held in high esteem in Jewish society. Almost everyone looked up to the Pharisees. They were strict adherents to the Law, they were the guardians of tradition, and they were the exemplars of piety. In their vaulted position, they avoided those whom they deemed “sinners”—those who did not follow their system of rules. Pharisees and the other religious class of Jesus’ day would definitely not have socialized with tax collectors, who were infamous for embezzlement and their cooperation with the hated Romans.
Jesus chose to eat with sinners because they needed to know that repentance and forgiveness were available. As Jesus’ ministry grew, so did His popularity among the social outcasts of society. Once Matthew was part of His inner circle, Jesus naturally had more contact with the pariahs of His society. Spending time with the tax collectors and sinners was only natural, since He had “not come to call the righteous, but sinners” (Mark 2:17). If Jesus was to reach the lost, He must have some contact with them. He went to where the need was because “it is not the healthy who need a doctor, but the sick” (Luke 5:31).
Sitting at Matthew’s feast, Jesus broke societal taboos and condemned the Pharisees’ legalistic system of attaining righteousness. The fact that Jesus ate with sinners shows that He looked beyond culture to people’s hearts. Whereas the Pharisees disregarded people because of their past behavior, Jesus saw their spiritual need.
All through Jesus’ ministry, He reached out to those who needed Him. He conversed with a despised Samaritan woman at a well—surprising even His disciples (John 4:27). He forgives an immoral woman in Luke 7, He helps a Syro-Phoenician woman in Mark 7, He touches a leper in Luke 5, and He enters Zacchaeus’s house and dines with him in Luke 19. Again and again, Jesus touched the untouchable and loved the unlovely.
Jesus came to save sinners. Tradition, cultural bans, and the frowns of a few do not matter when a soul’s eternal destiny is on the line. “God did not send his Son into the world to condemn the world, but to save the world through him” (John 3:17).
Jesus saw individuals, not just their labels. He had compassion and sought to meet the needs around Him. In sharing the word of God, Jesus ate with sinners and spent time with them. Seeing all of this, sinners were no doubt inspired to know Him better. They recognized Jesus as a righteous man, a man of God—the miracles He performed bore witness to that—and they saw His compassion and sincerity.
Jesus didn’t let social status or cultural norms dictate His relationships with people. As the Good Shepherd, He sought the lost sheep wherever they had strayed. When Matthew hosted the dinner party, Jesus accepted the invitation. It was a wonderful opportunity to share the good news of the kingdom with those who most needed to hear (see Matthew 4:23). He was criticized for His actions by the self-righteous legalists of His day, but criticism did not deter Him.
Unlike the Pharisees, Jesus didn’t require people to change before coming to Him. He sought them out, met them where they were, and extended grace to them in their circumstances. Change would come to those who accepted Christ, but it would be from the inside out. The kindness of God leads sinners to repentance (Romans 2:4), and Jesus was full of kindness.
Jesus showed us that we shouldn’t let cultural norms dictate whom we evangelize. The sick need a physician. Lost sheep need a shepherd. Are we praying to the Lord of the harvest to send laborers into the field (Luke 10:2)? Are we willing to go ourselves?
By referring to Himself as the True Shepherd, Jesus was invoking imagery that would have been familiar to His hearers. He used the symbols of sheep and their shepherd several times, referring to Himself as not only the “True” Shepherd, but the Good Shepherd (John 10:11), and the Door of the sheep (John 10:7). The three declarations in John 10 present a complete picture of the Lord who is our Shepherd (Psalm 23).
In order to understand what Jesus intended to convey with sheep/shepherd imagery, we must understand the Middle Eastern shepherd of biblical times. His job was a dirty and dangerous one. Many times all the shepherd had to fight off lions and other wild animals was a staff with a crook. He willingly put his life on the line for his flock. At night, he would put the flock in a makeshift pen that had only one way in and out. The shepherd would open to door to the pen, call the sheep by name, and they would come in and settle safely for the night.
Sheep are skittish animals and “spook” easily. Because they knew the shepherd’s voice, they would calm down and follow him and nobody but him. Several flocks can mix together, and when the flocks’ true shepherd speaks, they separate and follow him. If a thief comes, the sheep will not follow him because they do not know his voice. At night the shepherd lies down at the gate to the pen, to give his life if necessary to protect his flock. And the thief can only climb in over the fence because the shepherd is guarding the gate. Jesus is the True Shepherd to the sheep (true believers) who are His. We know Him, we recognize His voice, and we follow only Him (John 10:27–28).
What Jesus is saying here ties right into John 14:6: “I am the way, the truth and the life. No one comes to the Father except by me.” Jesus is not only the Good Shepherd who gives His life willingly for His sheep (John 10:11), but He is the also the “gate” or “door” of the sheep (John 10:9). In this metaphor Jesus presents Himself as the One who gives salvation, the One who offers access to heaven. So, Jesus is the True Shepherd who guards His sheep, the Good Shepherd who gives His life for them, and the Doorway to heaven for the sheep who know Him and are known by Him.
Jesus also says there were many who came before Him pretending to be good shepherds. But, He says, they are thieves and robbers who come in among the flock. He is alluding to the false shepherds of Israel, the Pharisees who did not love the people, nor were they willing to sacrifice for them. These self-appointed and self-righteous false shepherds led the sheep of Israel astray from the true knowledge of the Messiah, clinging to a works-based religion that could not lead to salvation (Ezekiel 34:1–31). These leaders were not the true shepherds of Israel but were like thieves that plundered the flock for their own gain. Sadly, such false shepherds still abound today, more interested in fleecing the flock for their own personal gain, than in feeding and protecting the sheep as true under-shepherds to the True Shepherd, the Lord Jesus Christ.
The sovereignty of God is the theological doctrine that God is the supreme ruler over all reality. It means He possesses absolute authority, supreme power, and independent control over the universe, ensuring that nothing happens outside of His ultimate wisdom, permission, and overarching purpose.
Divine Sovereignty
Absolute Authority: God has the right and power to determine the affairs of the universe, and His plans cannot be successfully thwarted by any other power.
Universal Control: His dominion extends from the movement of galaxies down to the smallest granular details of everyday life, such that even what appears random is subject to His rule.
Wisdom and Goodness: The exercise of God's power is not arbitrary or tyrannical. Instead, it is inextricably linked to His infinite justice, love, and mercy, often guiding human experiences—even difficult ones—toward ultimate good
1. Creation and Sustenance of Life
The Bible begins with the affirmation of God's role as the Creator of life. Genesis 1:27 states, "So God created man in His own image; in the image of God He created him; male and female He created them." This foundational truth establishes God's authority over life, as He is the originator of all living beings. Furthermore, Acts 17:25 declares, "Nor is He served by human hands, as if He needed anything, because He Himself gives all men life and breath and everything else." This passage underscores God's ongoing sustenance of life, emphasizing His active involvement in the continuation of creation.
2. God's Control Over Life's Circumstances
Throughout Scripture, God's sovereignty is evident in His control over the circumstances of life. Proverbs 16:9 states, "A man's heart plans his course, but the LORD determines his steps." This verse illustrates the belief that while humans may make plans, it is ultimately God who directs their paths. Similarly, Psalm 139:16 affirms, "Your eyes saw my unformed body; all my days were written in Your book and ordained for me before one of them came to be." This passage highlights God's foreknowledge and preordination of each person's life, reinforcing His sovereign control over individual destinies.
3. God's Authority Over Death
The Bible also affirms God's sovereignty over death. Deuteronomy 32:39 declares, "See now that I am He; there is no god besides Me. I bring death and I give life; I wound and I heal, and there is no one who can deliver from My hand." This verse explicitly states that God holds the power over life and death, emphasizing His ultimate authority. Job 14:5 further supports this by stating, "Since his days are determined and the number of his months is with You, and You have set limits that he cannot exceed." Here, the predetermined nature of human life and death is attributed to God's sovereign will.
4. The Purpose of Life and Death
God's sovereignty in life and death is also understood in the context of His divine purposes. Romans 8:28 assures believers, "And we know that God works all things together for the good of those who love Him, who are called according to His purpose." This verse suggests that both life and death serve God's greater plan for His people. Philippians 1:21 echoes this sentiment, as Paul writes, "For to me, to live is Christ, and to die is gain." This reflects the belief that life and death are both opportunities to glorify God and fulfill His purposes.
5. The Hope of Resurrection
The Christian hope in the face of death is rooted in the belief in the resurrection, which is a testament to God's sovereignty over death. 1 Corinthians 15:55-57 proclaims, "Where, O death, is your victory? Where, O death, is your sting? The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ!" This passage celebrates the defeat of death through Christ's resurrection, affirming God's ultimate control and the promise of eternal life for believers.
The biblical portrayal of God's sovereignty in life and death is a profound testament to His supreme authority and purposeful governance over all creation. Through His creative power, providential care, and redemptive plan, God exercises His will in the lives and deaths of individuals, offering hope and assurance to those who trust in Him.
Galatians 6:2 says, “Bear one another’s burdens, and so fulfill the law of Christ.” The word burden here means “a weight of personal and eternal significance.” It can refer to a character flaw, a struggle, or a moral requirement. Some have wondered at the meaning of this verse as it compares to Galatians 6:5, which says, “Each one should bear his own load.” Are these verses contradictory? How can we bear someone else’s burdens if we are each supposed to carry our own loads?
The Greek word translated “load” in Galatians 6:5 is phortion, which refers to an individual burden that is not transferable. We each have certain obligations for which we alone are responsible. For example, God has given each of us responsibilities for our families (1 Timothy 5:8), our churches (1 Corinthians 12:18), and our personal holiness (1 Peter 1:15–16). We cannot assume the responsibility for someone else’s behavior. We can, however, bear other burdens; we can come alongside a struggling brother or sister and help shoulder the weight of a trial or temptation that threatens to pull him under.
We can illustrate the idea of bearing one another’s burdens with the picture of a man staggering beneath a heavy load of grain. He must somehow get this grain home to his family, but he is about to crumble beneath its weight. A brother sees his distress and rushes to his aid, lifting a part of the burden and thereby easing the weight of it. Although the supportive one does not assume the whole load, his help allows the struggling one to carry on to his destination.
The church at Antioch is an example of believers bearing one another’s burdens. Acts 11:27–30 records that the church learned of a coming famine in Judea. Though they did not personally know the ones who would be affected by this difficulty, they took up collections to send to them by way of traveling apostles. The Antioch church did not assume responsibility for total provision, but their generosity lightened the load for those who would be suffering.
We are each responsible before God for the gifts and resources He has entrusted to us (Romans 14:12; 2 Corinthians 5:10). We cannot blame others, shift responsibility, or make excuses about why we were unfaithful with the assignments we’ve been given—we must bear our own loads. But there are also times when life threatens to overwhelm. A spouse dies. A child is injured. A job folds or a house burns down. As part of the family of God, we are to come to the aid of our brothers and sisters in need (Philippians 2:3–4). When a load suddenly becomes too heavy for one person, we are to bear one another’s burdens. The added strength and encouragement of others is often the difference between pressing on and giving up.
Unfortunately, there are a few who isolate Galatians 6:2 and make a career out of asking for help. They misuse God’s command to bear one another’s burdens to avoid their own responsibilities and habitually harass their church families with expectations of aid. Walking in the light of God’s Word is a delicate balance between selfless giving and responsible boundaries. If we err too far on one side, we become self-focused and overly independent. But erring too far the other way leads to assuming responsibility for other people’s messes. When we aim to bear our own loads, while always being available to bear the burdens of others as the Lord leads, we will strike that perfect balance.
The term "sovereign" refers to the supreme authority and power of God over all creation. In the Bible, God's sovereignty is a central theme, emphasizing His ultimate control and governance over the universe, human history, and individual lives. The concept of divine sovereignty underscores God's omnipotence, omniscience, and omnipresence, affirming that nothing occurs outside His will or knowledge.
Biblical Foundation
The sovereignty of God is woven throughout the Scriptures, beginning with the creation narrative. Genesis 1:1 states, "In the beginning God created the heavens and the earth." This foundational verse establishes God as the Creator, who exercises authority over all that exists. His sovereign will is evident in the order and purpose He imparts to creation.
In the Psalms, God's sovereignty is celebrated and acknowledged. Psalm 103:19 declares, "The LORD has established His throne in heaven, and His kingdom rules over all." This verse highlights God's reign over the cosmos, affirming His supreme authority. Similarly, Psalm 115:3states, "Our God is in heaven; He does as He pleases," underscoring the freedom and power of God's will.
Divine Sovereignty in Human Affairs
God's sovereignty extends to the affairs of nations and individuals. Proverbs 21:1 illustrates this by stating, "The king’s heart is a waterway in the hand of the LORD; He directs it where He pleases." This proverb emphasizes that even the decisions of rulers are subject to God's control and direction.
The prophet Daniel also speaks to God's sovereignty over earthly kingdoms. In Daniel 2:21, it is written, "He changes the times and seasons; He removes kings and establishes them." This passage reflects the belief that God orchestrates the rise and fall of leaders and empires according to His divine plan.
Sovereignty and Human Responsibility
While God's sovereignty is absolute, the Bible also affirms human responsibility. The tension between divine sovereignty and human free will is a profound mystery within Christian theology. Scripture presents both truths without fully reconciling them, inviting believers to trust in God's wisdom and justice.
In Romans 9:20-21, the Apostle Paul addresses this tension, writing, "But who are you, O man, to talk back to God? Shall what is formed say to him who formed it, 'Why did you make me like this?' Does not the potter have the right to make from the same lump of clay one vessel for special occasions and another for common use?" Here, Paul emphasizes God's right to exercise His will while acknowledging human limitations in understanding His purposes.
Sovereignty in Salvation
God's sovereignty is particularly significant in the context of salvation. Ephesians 1:4-5 states, "For He chose us in Him before the foundation of the world to be holy and blameless in His presence. In love He predestined us for adoption as His sons through Jesus Christ, according to the good pleasure of His will." This passage highlights God's sovereign choice in the salvation of believers, underscoring His initiative and grace.
The doctrine of election, as seen in passages like Romans 8:29-30, further illustrates God's sovereign role in salvation. These verses describe God's foreknowledge, predestination, calling, justification, and glorification of believers, affirming that salvation is ultimately a work of God's sovereign grace.
The sovereignty of God is a profound and comforting truth for believers, assuring them of His control and purpose in all things. While human understanding is limited, the Bible calls Christians to trust in God's sovereign will, knowing that He works all things for the good of those who love Him (Romans 8:28).
First Peter 4:8 says, “Above all, love each other deeply, because love covers over a multitude of sins.” Proverbs 10:12 says, “Hatred stirs up conflict, but love covers over all wrongs.” In what way does love cover sin?
To “cover” sin is to forgive it, and forgiveness is associated with love. The best example of a love that covers sin is Jesus’ sacrificial death on our behalf. Jesus’ prayer from the cross, “Father, forgive them,” says it all (Luke 23:34). Jesus’ bearing of our iniquities was an undeniable act of love (Romans 5:8; 1 John 4:10). In fact, Jesus did more than just cover our sin; He did away with it completely (Hebrews 10:12–14).
In 1 Peter 4:8 the apostle is talking about interpersonal relationships. As believers we reflect the love of God by forgiving others. Jesus told His disciples, “A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another” (John 13:34–35). First Corinthians 13 tells us that love “keeps no record of wrongs” (verse 5). When we love each other, we are willing to forgive each other. Love covers sin in that it is willing to forgive.
Love also covers over a multitude of sins in that it does not gossip about sin. Rather than share the offenses of our brothers and sisters in Christ with anyone who will listen, we exercise discretion and restraint. Matthew 18:15–17 instructs us on the appropriate way to confront those who sin. James 5:19–20 says, “My brothers and sisters, if one of you should wander from the truth and someone should bring that person back, remember this: Whoever turns a sinner from the error of their way will save them from death and cover over a multitude of sins.” It is loving to speak truth to others regarding sin. First Corinthians 13:6 tells us that “love does not delight in evil but rejoices with the truth.”
Another thing love does is protect (1 Corinthians 13:7). Love does not cover over a multitude of sin by sweeping matters under the rug. Some have appealed to the forgiving nature of love in their attempt to hide indiscretion. For example, rather than report child abuse, a church might cover it up. This is not what true love does. Love protects by helping both the victim and the offender, and it also strives to prevent further offenses.
Love covering sin also does not mean we disregard our own emotions or ignore our personal boundaries. We cannot “cover” sin by denying that it hurt us. We cover sin by acknowledging it and then extending the forgiveness God has given us to others.
“Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres” (1 Corinthians 13:4–7). Another way that love covers over a multitude of sins is choosing not to take offense at everything. Some sins against us are not worth confronting. Personal slights, snide or ignorant remarks, and minor annoyances can be easily forgiven for the sake of love. Proverbs 19:11 says, “A person’s wisdom yields patience; it is to one’s glory to overlook an offense.” If we are patient, not envious or self-seeking, we are much less likely to even take offense. Acting in love means we put others before ourselves. Love can cover a multitude of sins in that, when we act in true love, we are prone to overlook minor offenses, tolerate the provocations, and forgive the sin.
The dictionary defines a martyr as “a person who is killed because of his religious or other beliefs.” Interestingly enough, the English word martyr is really a word transliterated from the original Greek martur, which simply means “witness.” The reason why this word became synonymous with dying for one’s religious beliefs is that the early Christian witnesses were often persecuted and/or killed for their witness.
As evidence of this, consider the story of the first Christian martyr, Stephen, recorded in Acts 6:8–7:53. After being anointed as one of the first deacons in the church, Stephen immediately began doing mighty works among the people. As is usually the case when the Holy Spirit is mightily at work and the gospel is going forth, the forces of darkness arise to hinder the work of the kingdom. In this case, several men came to dispute what Stephen was saying, but Stephen, filled with the Holy Spirit, was able to refute their criticisms. Rather than accept what Stephen was teaching, these men brought false charges against him to the Jewish leaders (Acts 6:11-14). Most of Acts 7 consists of Stephen’s speech to the Jewish leaders in which he essentially summarized the history of Israel up to their rejection of their Messiah.
At the end of the speech, Stephen utters these words, which seal his fate: “You stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit. As your fathers did, so do you. Which of the prophets did your fathers not persecute? And they killed those who announced beforehand the coming of the Righteous One, whom you have now betrayed and murdered, you who received the law as delivered by angels and did not keep it” (Acts 7:51-53).
Now, there was nothing untrue in Stephen’s words. The Jewish leaders were indeed responsible for turning Jesus over to the Romans for execution. Despite Jesus’ miracles and authoritative teaching, the hardness of the Jewish leaders’ hearts kept them from seeing the truth about Jesus. The Jewish leaders, upon hearing Stephen’s words, were enraged and immediately arranged for Stephen’s execution by stoning (v. 58). Stephen was, therefore, the first Christian martyr recorded in Scripture.
The Bible places a premium on faithful believers who pay the ultimate price for their witness. Stephen was granted a glorious vision of heaven before he died, and in this vision, he saw Jesus standing at the right hand of the Father (Acts 7:56) as though waiting for Stephen in an attitude of honor for Stephen’s faithful service. As further evidence that martyrs are considered precious in God’s sight, the apostle John saw in his vision of the millennium those martyred for their faith reigning with Christ for a thousand years (Revelation 20:4). The apostle Peter, who wrote the most about martyrdom and suffering for one’s faith, said, “If you are insulted because of the name of Christ, you are blessed, for the Spirit of glory and of God rests on you....However, if you suffer as a Christian, do not be ashamed, but praise God that you bear that name” (1 Peter 4:14, 16). There is also the word of our Lord who pronounced a blessing upon those who are persecuted for His name: “Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me” (Matthew 5:11).
Clearly, the biblical evidence points to the fact that those who are persecuted and suffer for their witness to Christ (up to and including death) are pleasing in God’s sight. Given that, two additional questions arise. First, what if I’m not asked to make the ultimate sacrifice for the cause of Christ? God doesn’t call everyone to make the ultimate sacrifice, but the Bible calls all Christians to be prepared to give a defense of the hope within us (1 Peter 3:15). The key to this passage lies in preparedness. Consider this analogy: those enlisting in the armed services should do so with the understanding that they may be called into battle and may be called upon to die in the service of their country. This is (or should be) the mindset of everyone who joins the military. Clearly, not all enlisted men and women die in the service of their country, and not all are even called into battle. Despite this, they are trained daily to be prepared for battle. The same goes for the Christian. We are in a state of “warfare” (Ephesians 6:12-20), and our Lord may call upon any of us to witness and even be martyred for our faith. Thus, we must be prepared!
The second question that can be asked is, given martyrdom’s “special” status in God’s eyes, should we actually seek martyrdom? Biblically, we can’t make a case for seeking to be martyrs for the cause of Christ. Martyrdom is a great privilege if it is inevitable, but it is not to be sought. Jesus said, “When they persecute you in one town, flee to the next” (Matthew 10:23). Furthermore, reading through the book of Acts, we see that the early church continually fled from intense persecution (Acts 8:1; 9:25, 30; 14:6; 17:10, 14). In each of these biblical examples, we see the early Christians fleeing persecution and taking all necessary precautions for survival. When Jesus says, “Whoever finds his life will lose it, and whoever loses his life for my sake will find it” (Matthew 10:39), He is not calling for people to make an attempt to lose their lives. Rather, He is calling us to be willing to lose our lives for His sake. Those who actively seek the path of martyrdom are not seeking it for the glory of God, but for their own glory. As the old saying goes, the blood of the martyrs is the seed of the church. God’s purpose in martyrdom is the glorification of His name and the building up of His church.
The apostle Paul compares the ministry of the gospel to a “treasure in jars of clay.” In Paul’s metaphor, God stores the priceless gospel ministry in fragile, everyday human vessels. Then Paul lists some of the real hardships he and other ministers encounter: “We are hard pressed on every side, but not crushed; perplexed, but not in despair; persecuted, but not abandoned; struck down, but not destroyed” (2 Corinthians 4:8–9).
Jars of clay are common, earthenware containers, but the ministry of the gospel is the most valuable treasure on earth. The New Living Translation makes Paul’s meaning evident: “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. We are pressed on every side by troubles, but we are not crushed. We are perplexed, but not driven to despair. We are hunted down, but never abandoned by God. We get knocked down, but we are not destroyed. Through suffering, our bodies continue to share in the death of Jesus so that the life of Jesus may also be seen in our bodies” (2 Corinthians 4:7–10, NLT).
Paul cites four contrasts to show the lives of gospel ministers are like ordinary jars of clay containing a precious possession. First, he describes the hardships they experience. Then he explains how God’s power sustains them through times of adversity.
We are pressed but not crushed is the first hardship and corresponding display of God’s power. The word for “pressed,” in the original Greek, means “afflicted, to be brought into difficulties, trouble, distress, or suffering.” The term translated “crushed” is similar but speaks of being afflicted or distressed to the point of total hopelessness. It describes being in a situation without any hope of escape or survival. Paul asserts that, even when placed under the most severe pressure and strain, the jar of clay—the frail human minister in a perishing body made of dust—will not be broken or smashed to the point of hopelessness and despair because of the great treasure held within—the gospel of Jesus Christ or the grace and truth of God.
We are pressed but not crushed means that, even though we suffer tremendous affliction, we will not be overcome by it because of God’s sustaining power. We have the treasure of Christ within us and the message of the gospel, which is the power of God (Romans 1:16).
Paul often spoke of suffering as part of the Christian experience, especially for ministers of the gospel (Galatians 6:17; Philippians 3:10–11). “If we are to share his glory, we must also share his suffering” (Romans 8:17, NLT). We should not be surprised or give up when we experience hardships, “For our present troubles are small and won’t last very long. Yet they produce for us a glory that vastly outweighs them and will last forever!” (2 Corinthians 4:16–17, NLT). Although we may feel hard pressed on every side, the power of God working within us will never leave us without hope (Psalm 94:14; Hebrews 13:5 Matthew 28:20).
We have hope in this life because we know that the difficulties we endure as believers will give way to future glory in the world to come. Our suffering has an eternal purpose: “Yes, we live under constant danger of death because we serve Jesus, so that the life of Jesus will be evident in our dying bodies” (2 Corinthians 4:11, NLT). The life of Christ is displayed through what God does in our weakened earthen vessels. Our sufferings give opportunity for God’s power to be revealed, but they also bear witness to the death of Jesus and His resurrection life (2 Timothy 2:11).
Paul never sugar-coated the Christian experience, and neither should we. If we are to speak honestly about what it means to be a sold-out minister of the gospel of Jesus Christ, like Paul, we won’t cover up the gritty and sometimes harsh realities. At times we will feel hard pressed on every side by troubles, but we will not be completely crushed. We can admit when our circumstances are perplexing, but they will never reach the point of hopelessness and despair. We may sometimes feel hunted down, but God will never abandon us. Even if we get knocked down, with God’s power in us, we will never be destroyed. The priceless treasure hidden deep within assures us “that when this earthly tent we live in is taken down (that is, when we die and leave this earthly body), we will have a house in heaven, an eternal body made for us by God himself” (2 Corinthians 5:1, NLT).
The concept of taking a person “under one’s wing” is familiar to us today. When an individual is alone, in a new position, or needing special guidance, another, more experienced person may offer to take the other “under his wing” to care for, teach, and guide. In Scripture, under His wings is a metaphor for the protective refuge of God’s presence. The imagery alludes to a mother bird taking her vulnerable hatchlings under her wings to nurture, train, shelter, guide, and protect.
Jesus applied the phrase to His concern for Israel: “Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her. How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing!” (Matthew 23:37, CSB; see also Luke 13:34).
Boaz recognized that Ruth, a Moabite foreigner, had sought refuge under the God of Israel’s wings (Ruth 2:10–12). “People take refuge in the shadow of your wings,” says Psalm 36:7. The psalmist seeks refuge and shelter “under His wings” (Psalm 57:1; 61:4) and even sings for joy “in the shadow of His wings” (Psalm 63:7, ESV).
But there is a richer, fuller application for under His wings that emerges in Psalm 91. In the first verse, the same idea of God as a sheltering refuge is established: “Whoever dwells in the shelter of the Most High will rest in the shadow of the Almighty” (Psalm 91:1). In God’s presence are security, guidance, protection, and care.
Some Bible versions replace “the shelter of the Most High” with “the secret place of the Most High.” In the Old Testament, the Jewish people associated God’s presence with a specific place—the Holy of Holies. Inside the wilderness tabernacle and then, later, in the temple was a secret, innermost chamber where only the high priest could enter once a year to make atonement for the sins of the people (Exodus 28; Hebrews 9:7). This sacred place of worship contained the ark of the covenant covered by the mercy seat where God was enthroned, and His holy presence dwelled among His people (Exodus 25:22; Numbers 7:89).
Upon the mercy seat sat two hammered gold cherubim, or angels, with their wings overshadowing the ark: “The cherubim will face each other and look down on the atonement cover. With their wings spread above it, they will protect it” (Exodus 25:20, NLT).
The one who “dwells in the secret place of the Most High” and “abides in the shadow of the Almighty” is the one whose sins have been atoned for and who stands clean and forgiven. Only then can one say of the Lord, “He is my refuge and my fortress, my God, in whom I trust” (Psalm 91:2). The psalmist continues: “Surely he will save you from the fowler’s snare and from the deadly pestilence. He will cover you with his feathers, and under his wings you will find refuge; his faithfulness will be your shield and rampart” (Psalm 91:3–4).
Those who are protected by the salvation of the Lord through faith in Jesus Christ will dwell forever in God’s presence. They will escape death and the snare of the devil (Hebrews 2:14; 2 Timothy 2:24). They can now enter the secret place—the holy of holies (Hebrews 10:19–22). They can boldly approach God’s throne of grace (Hebrews 4:16) anytime, not just once a year, because of the death of Jesus Christ on the cross and His shed blood, which opened up a new and living way.
From the days of the wilderness wanderings, the people of God have taken refuge under His wings: “He found them in a desert land, in an empty, howling wasteland. He surrounded them and watched over them. . . . Like an eagle that rouses her chicks and hovers over her young, so he spread his wings to take them up and carried them safely on his pinions. The LORD alone guided them” (Deuteronomy 32:10–12, NLT). Whenever the children of Israel needed help, they prayed, “Hide me under the shadow of your wings” (Psalm 17:8). And now, because of Jesus Christ’s redeeming sacrifice, we can forever abide under His wings in the protected shelter of His presence.
A Call to Endurance
(2 Timothy 2:1–13)
Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off every encumbrance and the sin that so easily entangles, and let us run with endurance the race set out for us.
Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before Him endured the cross, scorning its shame, and sat down at the right hand of the throne of God.
Consider Him who endured such hostility from sinners, so that you will not grow weary and lose heart.
God Disciplines His Sons
In your struggle against sin, you have not yet resisted to the point of shedding your blood. And you have forgotten the exhortation that addresses you as sons:
“My son, do not take lightly the discipline of the Lord,
and do not lose heart when He rebukes you.
For the Lord disciplines the one He loves,
and He chastises every son He receives.”
Endure suffering as discipline; God is treating you as sons. For what son is not disciplined by his father? If you do not experience discipline like everyone else, then you are illegitimate children and not true sons. Furthermore, we have all had earthly fathers who disciplined us, and we respected them. Should we not much more submit to the Father of our spirits and live?
Our fathers disciplined us for a short time as they thought best, but God disciplines us for our good, so that we may share in His holiness. No discipline seems enjoyable at the time, but painful. Later on, however, it yields a harvest of righteousness and peacec to those who have been trained by it.
Therefore strengthen your limp hands and weak knees. Make straight paths for your feet, so that the lame may not be disabled, but rather healed.
(1 Peter 1:13–21)
Pursue peace with everyone, as well as holiness, without which no one will see the Lord. See to it that no one falls short of the grace of God, and that no root of bitternessf springs up to cause trouble and defile many.
See to it that no one is sexually immoral, or is godless like Esau, who for a single meal sold his birthright.
For you know that afterward, when he wanted to inherit the blessing, he was rejected. He could find no ground for repentance, though he sought the blessing with tears.
An Unshakable Kingdom
(Exodus 20:18–21; Deuteronomy 5:22–33)
For you have not come to a mountain that can be touched and thatg is burning with fire; to darkness, gloom, and storm; to a trumpet blast or to a voice that made its hearers beg that no further word be spoken. For they could not bear what was commanded: “If even an animal touches the mountain, it must be stoned.
The sight was so terrifying that even Moses said, “I am trembling with fear.”
Instead, you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to myriads of angels in joyful assembly, to the congregation of the firstborn, enrolled in heaven. You have come to God the Judge of all, to the spirits of the righteous made perfect, to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.
See to it that you do not refuse Him who speaks. For if the people did not escape when they refused Him who warned them on earth, how much less will we escape if we reject Him who warns us from heaven?
At that time His voice shook the earth, but now He has promised, “Once more I will shake not only the earth, but heaven as well.”
The words “Once more” signify the removal of what can be shaken—that is, created things—so that the unshakable may remain.
Therefore, since we are receiving an unshakable kingdom, let us be filled with gratitude, and so worship God acceptably with reverence and awe. For our God is a consuming fire.”
God Remains Faithful
What, then, is the advantage of being a Jew? Or what is the value of circumcision? Much in every way. First of all, they have been entrusted with the very words of God.
What if some did not have faith? Will their lack of faith nullify God’s faithfulness? Certainly not! Let God be true and every man a liar. As it is written:
“So that You may be proved right when You speak
and victorious when You judge.”
But if our unrighteousness highlights the righteousness of God, what shall we say? That God is unjust to inflict His wrath on us? I am speaking in human terms. Certainly not! In that case, how could God judge the world?
However, if my falsehood accentuates God’s truthfulness, to the increase of His glory, why am I still condemned as a sinner? Why not say, as some slanderously claim that we say, “Let us do evil that good may result”? Their condemnation is deserved!
There Is No One Righteous
(Psalm 14:1–7; Psalm 53:1–6; Isaiah 59:1–17)
9What then? Are we any better? Not at all. For we have already made the charge that Jews and Greeks alike are all under sin. 10As it is written:
“There is no one righteous,
not even one.
11There is no one who understands,
no one who seeks God.
12All have turned away,
they have together become worthless;
there is no one who does good,
not even one.”c
13“Their throats are open graves;
their tongues practice deceit.”d
“The venom of vipers is on their lips.”e
14“Their mouths are full
of cursing and bitterness.”f
15“Their feet are swift to shed blood;
16ruin and misery lie in their wake,
17and the way of peace they have not known.”g
18“There is no fear of God
before their eyes.”
Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God.
Therefore no one will be justified in His sight by works of the law. For the law merely brings awareness of sin.
Righteousness through Faith in Christ
(Philippians 3:1–11)
But now, apart from the law, the righteousness of God has been revealed, as attested by the Law and the Prophets.
And this righteousness from God comes through faith in Jesus Christ to all who believe. There is no distinction, for all have sinned and fall short of the glory of God, and are justified freely by
His grace through the redemption that is in Christ Jesus.
God presented Him as an atoning sacrifice in His blood through faith, in order to demonstrate is righteousness, because in His forbearance He had passed over the sins committed beforehand. He did this to demonstrate His righteousness at the present time, so as to be just and to justify the one who has faith in Jesus.
Where, then, is boasting? It is excluded. On what principle? On that of works? No, but on that of faith.
For we maintain that a man is justified by faith apart from works of the law.
Is God the God of Jews only? Is He not the God of Gentiles too? Yes, of Gentiles too, since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith.
Do we, then, nullify the law by this faith? Certainly not! Instead, we uphold the law.
Jesus suffered severely
throughout
His trials, torture, and crucifixion
(Matthew 27; Mark 15; Luke 23; John 19)
His suffering was physical: Isaiah 52:14 declares, “There were many who were appalled at Him—His appearance was so disfigured beyond that of any man and his form marred beyond human likeness.” His suffering was emotional: “All the disciples deserted him and fled” (Matthew 26:56). His suffering was spiritual: “God made him who had no sin to be sin for us” (2 Corinthians 5:21). Jesus had the weight of the sins of the entire world on Him (1 John 2:2). It was our sin that caused Jesus to cry out, “My God, my God, why have you forsaken me?” (Matthew 27:46). Jesus’ brutal physical suffering was augmented by His having to bear the guilt of our sins and die to pay our penalty (Romans 5:8).
Isaiah predicted Jesus’ suffering: “He was despised and rejected by men, a man of sorrows, and familiar with suffering. Like one from whom men hide their faces he was despised, and we esteemed him not. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed” (Isaiah 53:3, 5). This passage specifies the reason for Jesus’ suffering: “for our transgressions,” for our healing, and to bring us peace.
Jesus told His disciples that His suffering was certain: “The Son of Man must suffer many things and be rejected by the elders, the chief priests and the teachers of the law, and he must be killed and on the third day be raised to life” (Luke 9:22; cf. 17:25). Note the word must—He must suffer, and He must be killed. The suffering of Christ was God’s plan for the salvation of the world.
Psalm 22:14–18 details some of the suffering of the Messiah: “I am poured out like water, and all my bones are out of joint. My heart has turned to wax; it has melted away within me. My strength is dried up like a potsherd, and my tongue sticks to the roof of my mouth; you lay me in the dust of death. Dogs have surrounded me; a band of evil men has encircled me, they have pierced my hands and my feet. I can count all my bones; people stare and gloat over me. They divide my garments among them and cast lots for my clothing.” In order for this and other prophecies to be fulfilled, Jesus had to suffer.
Why did Jesus have to suffer so badly? The principle of the innocent dying for the guilty was established in the garden of Eden: Adam and Eve received garments of animal skin to cover their shame (Genesis 3:21)—thus, blood was shed in Eden. Later, this principle was set in the Mosaic Law: “It is the blood that makes atonement for one’s life” (Leviticus 17:11; cf. Hebrews 9:22). Jesus had to suffer because suffering is part of sacrifice, and Jesus was “the Lamb of God, who takes away the sin of the world!” (John 1:29). Jesus’ physical torture was part of the payment required for our sins. We are redeemed “with the precious blood of Christ, a lamb without blemish or defect” (1 Peter 1:19).
Jesus’ suffering on the cross showed the devastating nature of sin, the wrath of God, the cruelty of humanity, and the hatred of Satan. At Calvary, mankind was allowed to do his worst to the Son of Man as He became the Redeemer of mankind. Satan may have thought he had won a great victory, but it was through the cross that the Son of God triumphed over Satan, sin, and death. “Now is the time for judgment on this world; now the prince of this world will be driven out” (John 12:31; cf. Colossians 2:15).
Jesus suffered and died in order to secure salvation for all who would believe. The night of His arrest, as Jesus prayed in Gethsemane, He committed His all to the task: “Father, if you are willing, take this cup from me; yet not my will, but yours be done” (Luke 22:42). The cup of suffering was not taken from Christ; He drank it all for us. There was no other way for us to be saved.
In 1 Corinthians 13:8–13, the apostle Paul compares the Christian virtue of love to other highly prized spiritual gifts and finds them all lacking. Love is uniquely superior (verse 8). As Christians, we share in giving and receiving the grace of God’s love (see 1 John 4:8, 16). This earthly experience of God’s divine love gives us a taste of His perfect grace and glory. Through the love of Christ poured into our hearts (see Ephesians 3:17; Romans 5:5), we participate to a limited degree in the full perfection we will know and enjoy when we stand in God’s presence in eternity: “For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known” (1 Corinthians 13:12, ESV).
Paul explains that spiritual gifts like prophecy, tongues, and knowledge are temporary and partial. Eventually, they “will become useless. But love will last forever! Now our knowledge is partial and incomplete, and even the gift of prophecy reveals only part of the whole picture! But when the time of perfection comes, these partial things will become useless” (1 Corinthians 13:8–10, NLT). In our current state of existence, the gifts of the Holy Spirit are valuable to us and to the church, but their worth will run out when we are face to face with the Lord in heaven. These gifts only give us an obscured, unfinished picture of our spiritual reality, and they will ultimately pass away.
Paul uses two illustrations to explain this truth. First, he employs the example of a child maturing into adulthood: “When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put the ways of childhood behind me” (1 Corinthians 13:11). Right now, we are like children playing with plastic toys that will wear out and become unusable. One day we will trade them in for the enduring, grown-up, perfection of eternity. Second, Paul contrasts looking at someone in a dull, dimly lit mirror with meeting that person face to face. In the Greco-Roman world, mirrors were fashioned out of polished metal discs that reflected a blurred, imperfect image, nothing like seeing someone up close, in vivid, eye-to-eye clarity.
Thus, now we see in a mirror dimly is Paul’s figure of speech for “now we have imperfect knowledge and understanding.” The New Living Translation renders the imagery like so: “Now we see things imperfectly, like puzzling reflections in a mirror, but then we will see everything with perfect clarity. All that I know now is partial and incomplete, but then I will know everything completely, just as God now knows me completely” (1 Corinthians 13:12, NLT). Flawless understanding and unrestricted knowledge of matters pertaining to God and His kingdom will only be achieved when we meet Jesus Christ in person.
The apostle John affirms that our knowledge of Jesus is partial now but will become clear when we see Him face to face: “Dear friends, we are already God’s children, but he has not yet shown us what we will be like when Christ appears. But we do know that we will be like him, for we will see him as he really is”
(1 John 3:2, NLT).
Within the Scriptures, we have the complete revelation of God, but our understanding of it remains limited (see 1 Corinthians 8:1–3). As we grow in the faith, we undergo a process of spiritual maturation as individual believers (2 Peter 3:18) and together as the body of Christ (Ephesians 4:11–16). Paul calls this progressive development toward Christian maturity “the upward call of God in Christ Jesus” (Philippians 3:14, ESV). It is our heavenward journey of intimate fellowship with Jesus Christ.
Along the way, we must stay laser-focused on Jesus, who is the trailblazing forerunner of our quest (Hebrews 12:1–2). He demonstrates the way through His perfect obedience to the Father (John 4:34; 5:30; Luke 22:42). As the Author and Perfecter of our faith, He not only inspires us, but Christ also empowers us to grow toward our heavenly stature. He starts the good work in us and “will carry it on to completion until the day of Christ Jesus”
(Philippians 1:6).
In the meantime, until the Lord returns or we reach heaven, we have limited understanding and knowledge—we see in a mirror dimly. But one day our onward and upward growth in ever-increasing degrees of Christian maturity will culminate in heavenly perfection as “we bear the image of the heavenly man”
(1 Corinthians 15:49).
Romans 8:28 contains some comforting words for those enduring hardship and suffering: “We know that in all things God works for the good of those who love him, who have been called according to his purpose.” In His providence, God orchestrates every event in our lives—even suffering, temptation and sin—to accomplish both our temporal and eternal benefit.
The psalmist David endured much suffering in his time, and this is reflected in many of his poems collected in the book of Psalms. In Psalm 22, we hear David’s anguish: “My God, my God, why have you forsaken me? Why are you so far from saving me, so far from the words of my groaning? Oh my God, I cry out by day but you do not answer, by night, and am not silent. Yet you are enthroned as the Holy One; you are the praise of Israel. In you our fathers put their trust; they trusted and you delivered them. They cried to you and were saved; in you they trusted and were not disappointed. But I am a worm and not a man, scorned by men and despised by the people. All who see me mock me; they hurl insults, shaking their heads: 'He trusts in the Lord; let the Lord rescue him. Let him deliver him, since he delights in him.'”
It remains a mystery to David why God does not intervene and end his suffering and pain. He sees God as enthroned as the Holy One, the praise of Israel. God lives in heaven where all is good, where there is no weeping or fear, no hunger or hatred. What does God know of all that humans endure? David goes on to complain that “dogs have surrounded me; a band of evil men has encircled me, they have pierced my hands and my feet. I can count all my bones; people stare and gloat over me. They divide my garments among them and cast lots for my clothing.”
Did God ever answer David? Yes, many centuries later, David received his answer. Roughly one millennium later, a descendant of David named Jesus was killed on a hill called Calvary. On the cross, Jesus endured the suffering and shame of his forefather. Christ’s hands and feet were pierced. Christ’s garments were divided among his enemies. Christ was stared at and derided. In fact, Christ uttered the words with which David opens this psalm: “My God, my God, why have you forsaken me?” thus identifying Himself with the suffering of David.
Christ, the eternal Son of God in whom the fullness of God dwells, has lived on earth as a human being and has endured hunger, thirst, temptation, shame, persecution, nakedness, bereavement, betrayal, mockery, injustice and death. Therefore, He is in a position to fulfill the longing of Job: “If only there were someone to arbitrate between us, to lay his hand upon us both, someone to remove God’s rod from me, so that his terror would frighten me no more. Then I would speak up without fear of him, but as it now stands with me, I cannot” (Job 9:33).
Christian theism is, in fact, the only worldview which can consistently make sense of the problem of evil and suffering. Christians serve a God who has lived on this earth and endured trauma, temptation, bereavement, torture, hunger, thirst, persecution and even execution. The cross of Christ can be regarded as the ultimate manifestation of God’s justice. When asked how much God cares about the problem of evil and suffering, the Christian God can point to the cross and say, “That much.” Christ experienced physical pain as well as feelings of rejection and abandonment.
He experienced the
same
suffering as many people today
who know the
bitterness of isolation, pain,
and anguish
The statement
“love never fails”
comes from best-known chapter in the Bible on love,
1 Corinthians 13.
Among its many quoted phrases is a portion of verse 8,
Love never fails
Love never fails, and the English Standard Version adds to our understanding of these words, translating them as “Love never ends.” The next sentence contrasts love with other spiritual gifts: “But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away.” Prophecies, tongues, and knowledge are all temporary. Not so with love. Because love is a basic attribute of God (1 John 4:8) and because God is eternal, love will also be eternal. Love will never fail.
Scripture reveals God’s eternal love for us, a love that never fails. God chose us (John 17:24; Ephesians 1:4-5), died for us (Romans 5:8), and will never leave us (Hebrews 13:5). In fact, nothing at all can separate us from God’s eternal love: “I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:38–39).
The Greek word translated “fails” in the NIV is related to a verb meaning “to fall.” By saying, “Love never fails,” the Bible means that God’s type of love will not fall or falter. It is constant forever.
As God says in Jeremiah 31:3,
“I have loved you with an everlasting love.”
The truth that love never fails is emphasized in some classical literature, too. During the famous balcony scene of the play Romeo and Juliet, Romeo begins to pledge his love for Juliet with these words: “Lady, by yonder blessed moon I swear / That tips with silver all these fruit-tree tops.” However, Juliet cuts him off: “O, swear not by the moon, the inconstant moon, / That monthly changes in her circled orb, / Lest that thy love prove likewise variable” (II:ii). Juliet had it right. Love should not wax and wane; it should be steady and constant, a perpetual light in a dark world.
There is nothing mercurial about love. It is not based on whims, feelings, or passing fancies.
Love is rock-solid, intent on benefitting the one loved, regardless of the cost.
God’s love never fails, and it never ends.
Obedience in difficult decisions is a recurring theme throughout the Bible, illustrating the importance of faithfulness to God's commands even in challenging circumstances. This concept is deeply rooted in the belief that God's wisdom surpasses human understanding and that His plans are ultimately for the good of those who love Him (Romans 8:28).
Abraham's Test of Faith
One of the most profound examples of obedience in a difficult decision is found in the account of Abraham. In Genesis 22, God commands Abraham to sacrifice his son Isaac, the child of promise. Despite the emotional and spiritual turmoil this command must have caused, Abraham obeys without hesitation. As he prepares to sacrifice Isaac, God intervenes, providing a ram as a substitute. This narrative highlights the principle that obedience to God, even when it defies human logic or desire, is paramount. Abraham's faith is commended in Hebrews 11:17-19, where it is noted that he reasoned God could raise the dead, demonstrating his trust in God's promises.
Moses and the Exodus
Moses' leadership during the Exodus is another example of obedience amidst difficult decisions. Faced with the daunting task of leading the Israelites out of Egypt, Moses initially hesitates, citing his lack of eloquence and fear of Pharaoh (Exodus 4:10-13). However, God reassures him, promising His presence and assistance. Moses' eventual obedience leads to the liberation of the Israelites, showcasing the power of trusting in God's guidance despite personal insecurities and external challenges.
Jesus in Gethsemane
The ultimate example of obedience in difficult decisions is found in Jesus Christ. In the Garden of Gethsemane, Jesus faces the impending crucifixion, a path of immense suffering and sacrifice.
In Matthew 26:39 ,
He prays, "My Father, if it is possible, let this cup pass from Me. Yet not as I will, but as You will."
Jesus' submission to the Father's will, even unto death, exemplifies perfect obedience. His decision to endure the cross is central to the Christian faith, providing salvation to humanity and fulfilling God's redemptive plan.
The Apostles' Boldness
The early apostles also demonstrate obedience in the face of difficult decisions. In Acts 5:29 , Peter and the other apostles declare, "We must obey God rather than men," when confronted by the Sanhedrin and ordered to stop teaching in the name of Jesus. Despite the threat of persecution, they choose to obey God, prioritizing His command to spread the Gospel over their personal safety. This steadfastness in the face of adversity underscores the belief that obedience to God takes precedence over human authority.
The Bible provides several principles regarding obedience in difficult decisions. First, it emphasizes the necessity of faith. Hebrews 11:6 states, "And without faith it is impossible to please God," indicating that trust in God's character and promises is foundational to obedience. Second, the Bible teaches that obedience often requires sacrifice. Romans 12:1 urges believers to present their bodies as living sacrifices, holy and pleasing to God, which is their spiritual act of worship. Lastly, the Bible assures believers of God's faithfulness. In 1 Corinthians 10:13 , it is written, "No temptation has seized you except what is common to man. And God is faithful; He will not let you be tempted beyond what you can bear."
Obedience in difficult decisions
is a
testament to the believer's
trust
in God's sovereignty and goodness.
Through the
examples of biblical figures and the
Teachings of Scripture,
Christians are encouraged to Remain
faithful,
Trusting that God's Ways
are
Higher than their own and that
His Plans
Are for their ultimate good
Bishop Robert Barron
June 13
“It is, then, entirely fitting that the Christian people—who received the divine life from Christ through Mary—after they have paid their debt of honor to the Sacred Heart of Jesus should also offer to the most loving Heart of their heavenly Mother the corresponding acts of piety affection, gratitude and expiation.” —Pope Pius XII
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In My Father’s House Are
Many Rooms
“Do not let your hearts be troubled. You believe in God; a believe in Me as well. In My Father’s house are many rooms. If it were not so, would I have told you that I am going there to prepare a place for you?b 3And if I go and prepare a place for you, I will come back and welcome you into My presence, so that you also may be where I am. You know the way to the place where I am going.c”
The Way, the Truth, and the Life
“Lord,” said Thomas, “we do not know where You are going, so how can we know the way?”
Jesus answered, “I am the way and the truth and the life. No one comes to the Father except through Me.
If you had known Me, you would know My Father as well. From now on you do know Him and have seen Him.”
Philip said to Him, “Lord, show us the Father, and that will be enough for us.”
Jesus replied, “Philip, I have been with you all this time, and still you do not know Me? Anyone who has seen Me has seen the Father. How can you say, ‘Show us the Father’?
Do you not believe that I am in the Father and the Father is in Me? The words I say to you, I do not speak on My own. Instead, it is the Father dwelling in Me, performing His works.
Believe Me that I am in the Father and the Father is in Me—or at least believe on account of the works themselves.
Truly, truly, I tell you, whoever believes in Me will also do the works that I am doing. He will do even greater things than these, because I am going to the Father.
And I will do whatever you ask in My name, so that the Father may be glorified in the Son.
If you ask Med for anything in My name, I will do it.
Jesus Promises the Holy Spirit
(John 16:5–16)
If you love Me, you will keepe My commandments.
And I will ask the Father, and He will give you another Advocate to be with you forever—
the Spirit of truth. The world cannot receive Him, because it neither sees Him nor knows Him. But you do know Him, for He abides with you and will be in you.
I will not leave you as orphans; I will come to you. In a little while the world will see Me no more, but you will see Me. Because I live, you also will live. On that day you will know that I am in My Father, and you are in Me, and I am in you.
Whoever has My commandments and keeps them is the one who loves Me. The one who loves Me will be loved by My Father, and I will love him and reveal Myself to him.”
Judas (not Iscariot) asked Him,
“Lord, why are You going to reveal Yourself to us and not to the world?”
Jesus replied, “If anyone loves Me, he will keep My word. My Father will love him, and We will come to him and make Our home with him.
Whoever does not love Me does not keep My words. The word that you hear is not My own, but it is from the Father who sent Me.
All this I have spoken to you while I am still with you.
But the Advocate, the Holy Spirit, whom the Father will send in My name, will teach you all things and will remind you of everything I have told you.
Peace I Leave with You
Peace I leave with you;
My peace I give to you.
I do not give to you as the world gives.
Do not let your hearts be troubled;
do not be afraid.
You heard Me say,
‘I am going away, and I am coming back to you.’
If you loved Me, you would rejoice that I am going to the Father,
because the Father is greater than I.
And now I have told you before it happens,
so that when it does happen, you will believe.
I will not speak with you much longer,
for the prince of this world is coming,
and he has no claim on Me.
But I do exactly what the Father has commanded Me,
so that the world may know that I love the Father.
Get up!
Let us go on from here
Bishop Robert Barron
”The work of the Lord is Creation. If there is
so much beauty in a creature,
how much more must be in the Creator?”
—St. Anthony of Padua
Carry One Another’s Burdens
Brothers, if someone is caught in a trespass, you who
are spiritual should restore him
with a spirit of gentleness. But watch yourself, or
you also may be tempted.
Carry one another’s burdens, and in this way you will fulfill the law of Christ.
If anyone thinks he is something when he is nothing, he deceives himself.
Each one should test his own work. Then he will have reason to boast in himself alone, and not in someone else. For each one should carry his own load.
Nevertheless, the one who receives instruction in the word must share in all good things with his instructor.
Do not be deceived: God is not to be mocked. Whatever a man sows, he will reap in return.
The one who sows to please his flesh, from the flesh will reap destruction; but the one who sows to please the Spirit, from the Spirit will reap eternal life.
Let us not grow weary in well-doing, for in due time we will reap a harvest if we do not give up.
Therefore, as we have opportunity, let us do good to everyone, and especially to the family of faith.
Ephesians 1:19-20
and the surpassing greatness of His power to us who believe. These are in accordance with the working of His mighty strength, / which He exerted in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly realms,
Colossians 1:11
being strengthened with all power according to His glorious might so that you may have full endurance and patience, and joyfully
2 Thessalonians 1:11
To this end, we always pray for you, that our God will count you worthy of His calling, and that He will powerfully fulfill your every good desire and work of faith,
together with all the saints
1 Corinthians 1:2
To the church of God in Corinth, to those sanctified in Christ Jesus and called to be holy, together with all those everywhere who call on the name of our Lord Jesus Christ, their Lord and ours:
Ephesians 2:19
Therefore you are no longer strangers and foreigners, but fellow citizens with the saints and members of God’s household,
Romans 12:5
so in Christ we who are many are one body, and each member belongs to one another.
to comprehend the length and width and height and depth
Job 11:7-9
Can you fathom the deep things of God or discover the limits of the Almighty? / They are higher than the heavens—what can you do? They are deeper than Sheol—what can you know? / Their measure is longer than the earth and wider than the sea.
Romans 8:38-39
For I am convinced that neither death nor life, neither angels nor principalities, neither the present nor the future, nor any powers, / neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.
Proverbs 25:3
As the heavens are high and the earth is deep, so the hearts of kings cannot be searched.
Romans 8:39
neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.
Colossians 2:2
that they may be encouraged in heart, knit together in love, and filled with the full riches of complete understanding, so that they may know the mystery of God, namely Christ,
1 Corinthians 2:10
But God has revealed it to us by the Spirit. The Spirit searches all things, even the deep things of God.
Philippians 1:9
And this is my prayer: that your love may abound more and more in knowledge and depth of insight,
Romans 11:33
O, the depth of the riches of the wisdom and knowledge of God! How unsearchable are His judgments, and untraceable His ways!
1 John 4:16
And we have come to know and believe the love that God has for us. God is love; whoever abides in love abides in God, and God in him.
2 Corinthians 4:6
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 the glory of God in the face of Jesus Christ.
Ephesians 3:19
And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.
Ephesians 1:18-23
The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, …
Job 11:7-9
Canst thou by searching find out God? canst thou find out the Almighty unto perfection? …
with.
Ephesians 1:10,15
That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: …
Deuteronomy 33:2,3
And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them…
2 Chronicles 6:41
Now therefore arise, O LORD God, into thy resting place, thou, and the ark of thy strength: let thy priests, O LORD God, be clothed with salvation, and let thy saints rejoice in goodness.
what.
Romans 10:3,11,12
For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God…
Bishop Robert Barron
“Her love is most kind and gentle, without a touch of sternness or severity. . . .
She is full of sweetness, and milk and honey are in her heart and mouth.”
—St. John Eudes
For we know that if our earthly house of this tabernacle were dissolved,
we have a building of God,
a house not made with hands, eternal in the heavens.
Prayer for the Son
1When Jesus had spoken these things, He lifted up His eyes to heaven and said, “Father, the hour has come. Glorify Your Son, that Your Son may glorify You. 2For You granted Him authority over all people,a so that He may give eternal life to all those You have given Him. 3Now this is eternal life, that they may know You, the only true God, and Jesus Christ, whom You have sent. 4I have glorified You on earth by accomplishing the work You gave Me to do. 5And now, Father, glorify Me in Your presence with the glory I had with You before the world existed.
Prayer for the Disciples
6I have revealed Your name to those You have given Me out of the world. They were Yours; You gave them to Me, and they have kept Your word. 7Now they know that everything You have given Me comes from You. 8For I have given them the words You gave Me, and they have received them. They knew with certainty that I came from You, and they believed that You sent Me.
9I ask on their behalf. I do not ask on behalf of the world, but on behalf of those You have given Me; for they are Yours. 10All I have is Yours, and all You have is Mine; and in them I have been glorified. 11I will no longer be in the world, but they are in the world, and I am coming to You.
Holy Father, protect them by Your name, the name You gave Me,b so that they may be one as We are one. 12While I was with them, I protected and preserved them by Your name, the name You gave Me. Not one of them has been lost, except the son of destruction, so that the Scripture would be fulfilled.
13But now I am coming to You; and I am saying these things while I am in the world, so that they may have My joy fulfilled within them. 14I have given them Your word and the world has hated them. For they are not of the world, just as I am not of the world.
15I am not asking that You take them out of the world, but that You keep them from the evil one.c 16They are not of the world, just as I am not of the world.17Sanctify them by the truth; Your word is truth. 18As You sent Me into the world, I have also sent them into the world. 19For them I sanctify Myself, so that they too may be sanctified by the truth.
Prayer for All Believers
20I am not asking on behalf of them alone, but also on behalf of those who will believe in Me through their message, 21that all of them may be one, as You, Father, are in Me, and I am in You. May they also be in Us, so that the world may believe that You sent Me.
22I have given them the glory You gave Me, so that they may be one as We are one— 23I in them and You in Me—that they may be perfectly united, so that the world may know that You sent Me and have loved them just as You have loved Me.
24Father, I want those You have given Me to be with Me where I am, that they may see the glory You gave Me because You loved Me before the foundation of the world.
25Righteous Father, although the world has not known You, I know You, and they know that You sent Me. 26And I have made Your name known to them and will continue to make it known, so that the love You have for Me may be in them, and I in them.”
For we know
1 John 5:13
I have written these things to you who believe in the name of the Son of God, so that you may know that you have eternal life.
1 John 3:14
We know that we have passed from death to life, because we love our brothers. The one who does not love remains in death.
2 Timothy 1:12
For this reason, even though I suffer as I do, I am not ashamed; for I know whom I have believed, and I am convinced that He is able to guard what I have entrusted to Him for that day.
that if the earthly tent we live in is dismantled
2 Peter 1:13-14
I think it is right to refresh your memory as long as I live in the tent of my body, / because I know that this tent will soon be laid aside, as our Lord Jesus Christ has made clear to me.
Isaiah 38:12
My dwelling has been picked up and removed from me like a shepherd’s tent. I have rolled up my life like a weaver; He cuts me off from the loom; from day until night You make an end of me.
2 Corinthians 4:16
Therefore we do not lose heart. Though our outer self is wasting away, yet our inner self is being renewed day by day.
we have a building from God
Hebrews 11:10
For he was looking forward to the city with foundations, whose architect and builder is God.
1 Corinthians 15:38
But God gives it a body as He has designed, and to each kind of seed He gives its own body.
Philippians 3:21
who, by the power that enables Him to subject all things to Himself, will transform our lowly bodies to be like His glorious body.
an eternal house in heaven
John 14:2-3
In My Father’s house are many rooms. If it were not so, would I have told you that I am going there to prepare a place for you? / And if I go and prepare a place for you, I will come back and welcome you into My presence, so that you also may be where I am.
Revelation 21:2-4
I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. / And I heard a loud voice from the throne saying: “Behold, the dwelling place of God is with man, and He will dwell with them. They will be His people, and God Himself will be with them as their God. / ‘He will wipe away every tear from their eyes,’ and there will be no more death or mourning or crying or pain, for the former things have passed away.”
1 Peter 1:4
and into an inheritance that is imperishable, undefiled, and unfading, reserved in heaven for you,
not built by human hands
Hebrews 9:11
But when Christ came as high priest of the good things that have come, He went through the greater and more perfect tabernacle that is not made by hands and is not a part of this creation.
Mark 14:58
“We heard Him say, ‘I will destroy this man-made temple, and in three days I will build another that is made without hands.’”
Acts 7:48
However, the Most High does not dwell in houses made by human hands. As the prophet says:
1 Corinthians 15:42-44
So will it be with the resurrection of the dead: What is sown is perishable; it is raised imperishable. / It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. / It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body.
Job 19:25,26
For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: …
Psalm 56:9
When I cry unto thee, then shall mine enemies turn back: this I know; for God is for me.
2 Timothy 1:12
For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.
our.
2 Corinthians 5:4
For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.
2 Corinthians 4:7
But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.
Genesis 3:19
In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.
dissolved.
Job 30:22
Thou liftest me up to the wind; thou causest me to ride upon it, and dissolvest my substance.
2 Peter 3:11
Seeing then that all these things shall be dissolved, what manner of personsought ye to be in all holy conversation and godliness,
a building.
John 14:2,3
In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you…
1 Corinthians 3:9
For we are labourers together with God: ye are God's husbandry, ye are God's building.
Hebrews 11:10
For he looked for a city which hath foundations, whose builder and maker isGod.
an.
Colossians 2:11
In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ:
Hebrews 9:11,24
But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; …
1 Peter 1:4
To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,
Unity in the Body
(Psalm 133:1–3; 1 Corinthians 1:10–17)
1As a prisoner in the Lord, then, I urge you to walk in a manner worthy of the calling you have received: 2with all humility and gentleness, with patience, bearing with one another in love, 3and with diligence to preserve the unity of the Spirit through the bond of peace.
4There is one body and one Spirit, just as you were called to one hope when you were called; 5one Lord, one faith, one baptism; 6one God and Father of all, who is over all and through all and in all.
7Now to each one of us grace has been given according to the measure of the gift of Christ. 8This is why it says:
“When He ascended on high,
He led captives away,
and gave gifts to men.”
9What does “He ascended” mean, except that He also descendedc to the lower parts of the earth? 10He who descended is the very One who ascended above all the heavens, in order to fill all things.
11And it was He who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, 12to equip the saints for works of ministry and to build up the body of Christ, 13until we all reach unity in the faith and in the knowledge of the Son of God, as we mature to the full measure of the stature of Christ.
14Then we will no longer be infants, tossed about by the waves and carried around by every wind of teaching and by the clever cunning of men in their deceitful scheming. 15Instead, speaking the truth in love, we will in all things grow up into Christ Himself, who is the head. 16From Him the whole body, fitted and held together by every supporting ligament, grows and builds itself up in love through the work of each individual part.
New Life in Christ
(Colossians 3:1–17)
17So I tell you this, and insist on it in the Lord, that you must no longer walk as the Gentiles do, in the futility of their thinking. 18They are darkened in their understanding and alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts. 19Having lost all sense of shame, they have given themselves over to sensuality for the practice of every kind of impurity, with a craving for more.
20But this is not the way you came to know Christ. 21Surely you heard of Him and were taught in Him—in keeping with the truth that is in Jesus— 22to put off your former way of life, your old self, which is being corrupted by its deceitful desires;23to be renewed in the spirit of your minds; 24and to put on the new self, created to be like God in true righteousness and holiness.
25Therefore each of you must put off falsehood and speak truthfully to his neighbor, for we are all members of one another. 26“Be angry, yet do not sin.”d Do not let the sun set upon your anger, 27and do not give the devil a foothold.
28He who has been stealing must steal no longer, but must work, doing good with his own hands, that he may have something to share with the one in need.
29Let no unwholesome talk come out of your mouths, but only what is helpful for building up the one in need and bringing grace to those who listen.
30And do not grieve the Holy Spirit of God, in whom you were sealed for the day of redemption.
31Get rid of all bitterness, rage and anger, outcry and slander, along with every form of malice. 32Be kind and tenderhearted to one another, forgiving each other just as in Christ God forgave you.
Matthew 25:34
Then the King will say to those on His right, ‘Come, you who are blessed by My Father, inherit the kingdom prepared for you from the foundation of the world.
Hebrews 11:16
Instead, they were longing for a better country, a heavenly one. Therefore God is not ashamed to be called their God, for He has prepared a city for them.
1 Peter 1:4
and into an inheritance that is imperishable, undefiled, and unfading, reserved in heaven for you,
I will come back
Acts 1:11
“Men of Galilee,” they said, “why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen Him go into heaven.”
1 Thessalonians 4:16
For the Lord Himself will descend from heaven with a loud command, with the voice of an archangel, and with the trumpet of God, and the dead in Christ will be the first to rise.
Hebrews 9:28
so also Christ was offered once to bear the sins of many; and He will appear a second time, not to bear sin, but to bring salvation to those who eagerly await Him.
and welcome you into My presence
2 Corinthians 4:14
knowing that the One who raised the Lord Jesus will also raise us with Jesus and present us with you in His presence.
Jude 1:24
Now to Him who is able to keep you from stumbling and to present you unblemished in His glorious presence, with great joy--
1 Thessalonians 4:17
After that, we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air. And so we will always be with the Lord.
so that you also may be where I am
John 17:24
Father, I want those You have given Me to be with Me where I am, that they may see the glory You gave Me because You loved Me before the foundation of the world.
Philippians 1:23
I am torn between the two. I desire to depart and be with Christ, which is far better indeed.
2 Corinthians 5:8
We are confident, then, and would prefer to be away from the body and at home with the Lord.
Revelation 21:3
And I heard a loud voice from the throne saying: “Behold, the dwelling place of God is with man, and He will dwell with them. They will be His people, and God Himself will be with them as their God.
Matthew 24:30-31
At that time the sign of the Son of Man will appear in heaven, and all the tribes of the earth will mourn. They will see the Son of Man coming on the clouds of heaven with power and great glory. / And He will send out His angels with a loud trumpet call, and they will gather His elect from the four winds, from one end of the heavens to the other.
Philippians 3:20-21
But our citizenship is in heaven, and we eagerly await a Savior from there, the Lord Jesus Christ, / who, by the power that enables Him to subject all things to Himself, will transform our lowly bodies to be like His glorious body.
1 Corinthians 15:51-52
Listen, I tell you a mystery: We will not all sleep, but we will all be changed— / in an instant, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed.
John 14:18-23,28
I will not leave you comfortless: I will come to you…
John 12:26
If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.
John 17:24
Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.
“I am the Resurrection and the Life”
(John 11:25)
is the fifth of the seven “I am” statements of Jesus. Lazarus was dead. Earlier, Jesus had heard that His good friend was sick, but instead of going to visit Lazarus, Jesus “stayed where he was for two more days” (John 11:6). He explained to His puzzled disciples that the sickness was “for God’s glory, that God’s Son may be glorified through it” (v. 4). After Lazarus died, Jesus began a journey to Bethany, Lazarus’s home. Significantly, when Jesus informed His disciples that Lazarus was dead, He simply said His friend was “asleep, but I am going there to wake him up” (John 11:11).
Outside Bethany, Lazarus’s sister Martha went out to meet Jesus. “If you had been here,” she said, “my brother would not have died.” Such was her faith in Jesus’ power to heal. Jesus replied by assuring Martha that her brother would rise again. Martha responded again in faith: “I know he will rise again in the resurrection at the last day.” At this point, Jesus makes His fifth “I Am” statement in John’s gospel, “I am the resurrection and the life,” and He follows it with a call to faith: “He who believes in me will live, even though he dies, and whoever lives and believes in me will never die” (John 11:21-24).
When Jesus said, “I am the resurrection and the life,” He was claiming to be the source of both. There is no resurrection apart from Christ, and there is no eternal life apart from Christ. Beyond that, Jesus was also making a statement concerning His divine nature. He does more than give life; He is life, and therefore death has no ultimate power over Him. Jesus confers this spiritual life on those who believe in Him, so that they share His triumph over death (1 John 5:11-12). Believers in Jesus Christ will experience resurrection because, having the life Jesus gives, it is impossible for death to defeat them (1 Corinthians 15:53-57).
The grieving Martha wished that Jesus had arrived earlier so He could have healed her brother. And when Jesus spoke of resurrection, Martha assumed He was speaking of “the resurrection at the last day.” In both statements, Martha reveals that she considered Time an insurmountable obstacle. In effect, Martha was saying, “It’s too late to help Lazarus (the time is past), so now we must wait (allow more time).”
Jesus shows that neither Death nor time is an obstacle to Him. Outside the tomb, “Jesus called in a loud voice, ‘Lazarus, come forth!’ The dead man came out” (John 11:43). It’s one thing to claim to be the resurrection and the life, but Jesus proved it by raising Lazarus, who was four days dead. Truly, with Christ, death is but “sleep” (1 Thessalonians 4:13). Death has no dominion over Him who is Life itself, nor does death have dominion over those who are in Him (1 Corinthians 15:54-55). Because He lives, we live. Because He is Life, we have life eternally.
Jesus’ statement that He is the resurrection and the life provides a godly perspective on several spiritual matters. Martha believed that the resurrection is an event; Jesus showed her (and us) that the resurrection is a Person. Martha’s knowledge of eternal life was an abstract idea; Jesus proved that knowledge of eternal life is a personal relationship. Martha thought victory over death was a future expectation; Jesus corrects her, showing that victory is a present reality.
After presenting Himself as the resurrection and the life, Jesus asks Martha an all-important question: “Do you believe this?” (John 11:26). May Martha’s answer be ours as well: “Yes, Lord, I believe that you are the Christ, the Son of God who was to come into the world” (verse 27).
Bishop Robert Barron
Friends, in today’s Gospel (Matthew 5:33–37), the Lord teaches his way about oaths and vows.
Although Jesus prohibited oath-taking, the tradition of the Church has allowed oaths “made for grave and right reasons”—for example, in court. But the Church has traditionally employed vows to sustain the commitments of priests and religious so that they may, as the Catechism puts it, “conform themselves more fully to the obedient Christ.”
For example, vows have sustained the holiness of many women religious who have become saints, including St. Katharine Drexel, a philanthropist who shows us what justice looks like when it is invaded by love; St. Thérèse of Lisieux, a Doctor of the Church whose “little way” demonstrates a prudence radicalized by Christ; St. Teresa Benedicta of the Cross (Edith Stein), a philosopher and martyr who is an icon of evangelical courage; and St. Teresa of Kolkata, who embodies the power of poverty and asceticism when placed in the service of Jesus
Friends, in today’s Gospel (Matthew 5:33–37), the Lord teaches his way about oaths and vows.
Although Jesus prohibited oath-taking, the tradition of the Church has allowed oaths “made for grave and right reasons”—for example, in court. But the Church has traditionally employed vows to sustain the commitments of priests and religious so that they may, as the Catechism puts it, “conform themselves more fully to the obedient Christ.”
For example, vows have sustained the holiness of many women religious who have become saints, including St. Katharine Drexel, a philanthropist who shows us what justice looks like when it is invaded by love; St. Thérèse of Lisieux, a Doctor of the Church whose “little way” demonstrates a prudence radicalized by Christ; St. Teresa Benedicta of the Cross (Edith Stein), a philosopher and martyr who is an icon of evangelical courage; and St. Teresa of Kolkata, who embodies the power of poverty and asceticism when placed in the service of Jesus
Romans 8:18
I consider that our present sufferings are not comparable to the glory that will be revealed in us.
2 Corinthians 4:17
For our light and momentary affliction is producing for us an eternal weight of glory that is far beyond comparison.
Romans 8:23
Not only that, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies.
but we also rejoice in our sufferings
Matthew 5:11-12
Blessed are you when people insult you, persecute you, and falsely say all kinds of evil against you because of Me. / Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets before you.
1 Peter 4:13
But rejoice that you share in the sufferings of Christ, so that you may be overjoyed at the revelation of His glory.
Acts 5:41
The apostles left the Sanhedrin, rejoicing that they had been counted worthy of suffering disgrace for the Name.
because we know that suffering produces perseverance;
James 1:2-4
Consider it pure joy, my brothers, when you encounter trials of many kinds, / because you know that the testing of your faith develops perseverance. / Allow perseverance to finish its work, so that you may be mature and complete, not lacking anything.
2 Corinthians 1:6
If we are afflicted, it is for your comfort and salvation; if we are comforted, it is for your comfort, which accomplishes in you patient endurance of the same sufferings we experience.
1 Peter 1:6-7
In this you greatly rejoice, though now for a little while you may have had to suffer grief in various trials / so that the proven character of your faith—more precious than gold, which perishes even though refined by fire—may result in praise, glory, and honor at the revelation of Jesus Christ.
2 Corinthians 12:9-10
But He said to me, “My grace is sufficient for you, for My power is perfected in weakness.” Therefore I will boast all the more gladly in my weaknesses, so that the power of Christ may rest on me. / That is why, for the sake of Christ, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong.
2 Corinthians 4:17
For our light and momentary affliction is producing for us an eternal weight of glory that is far beyond comparison.
Hebrews 12:11
No discipline seems enjoyable at the time, but painful. Later on, however, it yields a harvest of righteousness and peace to those who have been trained by it.
1 Peter 4:12-13
Beloved, do not be surprised at the fiery trial that has come upon you, as though something strange were happening to you. / But rejoice that you share in the sufferings of Christ, so that you may be overjoyed at the revelation of His glory.
2 Timothy 2:3
Join me in suffering, like a good soldier of Christ Jesus.
Philippians 1:29-30
For it has been granted to you on behalf of Christ not only to believe in Him, but also to suffer for Him, / since you are encountering the same struggle you saw I had, and now hear that I still have.
John 16:33
I have told you these things so that in Me you may have peace. In the world you will have tribulation. But take courage; I have overcome the world!”
Romans 8:35-37
Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? …
Matthew 5:10-12
Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven…
Luke 6:22,23
Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake…
knowing.
2 Corinthians 4:17
For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory;
Hebrews 12:10,11
For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness…
Paul Sails for Rome
1When it was decided that we would sail for Italy, Paul and some other prisoners were handed over to a centurion named Julius, who belonged to the ImperialaRegiment. 2We boarded an Adramyttian ship about to sail for ports along the coast of Asia,b and we put out to sea. Aristarchus, a Macedonian from Thessalonica, was with us.
3The next day we landed at Sidon, and Julius treated Paul with consideration, allowing him to visit his friends and receive their care. 4After putting out from there, we sailed to the lee of Cyprus because the winds were against us. 5And when we had sailed across the open sea off the coast of Cilicia and Pamphylia, we came to Myra in Lycia. 6There the centurion found an Alexandrian ship sailing for Italy and put us on board.
7After sailing slowly for many days, we arrived off Cnidus. When the wind impeded us, we sailed to the lee of Crete, opposite Salmone. 8After we had moved along the coast with difficulty, we came to a place called Fair Havens, near the town of Lasea.
9By now much time had passed, and the voyage had already become dangerous because it was after the Fast.c So Paul advised them, 10“Men, I can see that our voyage will be filled with disaster and great loss, not only to ship and cargo, but to our own lives as well.”
11But contrary to Paul’s advice, the centurion was persuaded by the pilot and by the owner of the ship. 12Since the harbor was unsuitable to winter in, the majority decided to sail on, hoping that somehow they could reach Phoenix to winter there. Phoenix was a harbor in Crete facing both southwest and northwest.
The Storm at Sea
(Jonah 1:4–10)
13When a gentle south wind began to blow, they thought they had their opportunity. So they weighed anchor and sailed along, hugging the coast of Crete.14But it was not long before a cyclone called the Northeaster swept down across the island. 15Unable to head into the wind, the ship was caught up. So we gave way and let ourselves be driven along.
16Passing to the lee of a small island called Cauda,d we barely managed to secure the lifeboat. 17After hoisting it up, the crew used ropes to undergird the ship. And fearing that they would run aground on the sandbars of Syrtis, they lowered the sea anchore and were driven along.
18We were tossed so violently that the next day the men began to jettison the cargo. 19On the third day, they threw the ship’s tackle overboard with their own hands. 20When neither sun nor stars appeared for many days and the great storm continued to batter us, we abandoned all hope of being saved.
21After the men had gone a long time without food, Paul stood up among them and said, “Men, you should have followed my advice not to sail from Crete. Then you would have averted this disaster and loss. 22But now I urge you to keep up your courage, because you will not experience any loss of life, but only of the ship.23For just last night an angel of the God to whom I belong and whom I serve stood beside me 24and said, ‘Do not be afraid, Paul; you must stand before Caesar. And look, God has granted you the lives of all who sail with you.’
25So take courage, men, for I believe God that it will happen just as He told me.26However, we must run aground on some island.”
The Shipwreck
27On the fourteenth night we were still being driven across the Adriatic Sea.fAbout midnight the sailors sensed they were approaching land. 28They took soundings and found that the water was twenty fathoms deep.g Going a little farther, they took another set of soundings that read fifteen fathoms.h 29Fearing that we would run aground on the rocks, they dropped four anchors from the stern and prayed for daybreak.
30Meanwhile, the sailors attempted to escape from the ship. Pretending to lower anchors from the bow, they let the lifeboat down into the sea. 31But Paul said to the centurion and the soldiers, “Unless these men remain with the ship, you cannot be saved.” 32So the soldiers cut the ropes to the lifeboat and set it adrift.
33Right up to daybreak, Paul kept urging them all to eat: “Today is your fourteenth day in constant suspense, without taking any food. 34So for your own preservation, I urge you to eat something, because not a single hair of your head will be lost.”
35After he had said this, Paul took bread and gave thanks to God in front of them all. Then he broke it and began to eat. 36They were all encouraged and took some food themselves. 37In all, there were 276i of us on board. 38After the men had eaten their fill, they lightened the ship by throwing the grain into the sea.
39When daylight came, they did not recognize the land, but they sighted a bay with a sandy beach, where they decided to run the ship aground if they could. 40Cutting away the anchors, they left them in the sea as they loosened the ropes that held the rudders. Then they hoisted the foresail to the wind and made for the beach.41But the ship struck a sandbar and ran aground. The bow stuck fast and would not move, and the stern was being broken up by the pounding of the waves.
42The soldiers planned to kill the prisoners so none of them could swim to freedom. 43But the centurion, wanting to spare Paul’s life, thwarted their plan. He commanded those who could swim to jump overboard first and get to land. 44The rest were to follow on planks and various parts of the ship. In this way everyone was brought safely to land.
A Call to Endurance
(2 Timothy 2:1–13)
1Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off every encumbrance and the sin that so easily entangles, and let us run with endurance the race set out for us. 2Let us fix our eyes on Jesus, the authoraand perfecter of our faith, who for the joy set before Him endured the cross, scorning its shame, and sat down at the right hand of the throne of God.3Consider Him who endured such hostility from sinners, so that you will not grow weary and lose heart.
4In your struggle against sin, you have not yet resisted to the point of shedding your blood. 5And you have forgotten the exhortation that addresses you as sons:
“My son, do not take lightly the discipline of the Lord,
and do not lose heart when He rebukes you.
6For the Lord disciplines the one He loves,
and He chastises every son He receives.”
7Endure suffering as discipline; God is treating you as sons. For what son is not disciplined by his father? 8If you do not experience discipline like everyone else, then you are illegitimate children and not true sons. 9Furthermore, we have all had earthly fathers who disciplined us, and we respected them. Should we not much more submit to the Father of our spirits and live?
10Our fathers disciplined us for a short time as they thought best, but God disciplines us for our good, so that we may share in His holiness. 11No discipline seems enjoyable at the time, but painful. Later on, however, it yields a harvest of righteousness and peacec to those who have been trained by it.
12Therefore strengthen your limp hands and weak knees.d 13Make straight paths for your feet,e so that the lame may not be disabled, but rather healed.
(1 Peter 1:13–21)
14Pursue peace with everyone, as well as holiness, without which no one will see the Lord. 15See to it that no one falls short of the grace of God, and that no root of bitternessf springs up to cause trouble and defile many. 16See to it that no one is sexually immoral, or is godless like Esau, who for a single meal sold his birthright.17For you know that afterward, when he wanted to inherit the blessing, he was rejected. He could find no ground for repentance, though he sought the blessing with tears.
An Unshakable Kingdom
(Exodus 20:18–21; Deuteronomy 5:22–33)
18For you have not come to a mountain that can be touched and thatg is burning with fire; to darkness, gloom, and storm; 19to a trumpet blast or to a voice that made its hearers beg that no further word be spoken. 20For they could not bear what was commanded: “If even an animal touches the mountain, it must be stoned.”h 21The sight was so terrifying that even Moses said, “I am trembling with fear.”
22Instead, you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to myriads of angels 23in joyful assembly, to the congregation of the firstborn, enrolled in heaven. You have come to God the Judge of all, to the spirits of the righteous made perfect, 24to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.
25See to it that you do not refuse Him who speaks. For if the people did not escape when they refused Him who warned them on earth, how much less will we escape if we reject Him who warns us from heaven? 26At that time His voice shook the earth, but now He has promised, “Once more I will shake not only the earth, but heaven as well.”j 27The words “Once more” signify the removal of what can be shaken—that is, created things—so that the unshakable may remain.
28Therefore, since we are receiving an unshakable kingdom, let us be filled with gratitude, and so worship God acceptably with reverence and awe. 29“For our God is a consuming fire.”
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 Mystery of the Gospel
1For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles...a
2Surely you have heard about the stewardship of God’s grace that was given to me for you, 3that is, the mystery made known to me by revelation, as I have already written briefly. 4In reading this, then, you will be able to understand my insight into the mystery of Christ, 5which was not made known to men in other generations as it has now been revealed by the Spirit to God’s holy apostles and prophets. 6This mystery is that through the gospel the Gentiles are fellow heirs, fellow members of the body, and fellow partakers of the promise in Christ Jesus.
7I became a servant of this gospel by the gift of God’s grace, given me through the working of His power. 8Though I am less than the least of all the saints, this grace was given me: to preach to the Gentiles the unsearchable riches of Christ,9and to illuminate for everyone the stewardshipb of this mystery, which for ages past was kept hidden in God, who created all things. 10His purpose was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, 11according to the eternal purpose that He accomplished in Christ Jesus our Lord.
12In Him and through faith in Himc we may enter God’s presence with boldness and confidence. 13So I ask you not to be discouraged because of my sufferings for you, which are your glory.
Paul’s Prayer for the Ephesians
14... for this reason I bow my knees before the Father,d 15from whom every family in heaven and on earth derives its name. 16I ask that out of the riches of His glory He may strengthen you with power through His Spirit in your inner being, 17so that Christ may dwell in your hearts through faith. Then you, being rooted and grounded in love, 18will have power, together with all the saints, to comprehend the length and width and height and depth 19of the love of Christ, and to know this love that surpasses knowledge, that you may be filled with all the fullness of God.
20Now to Him who is able to do immeasurably more than all we ask or imagine, according to His power that is at work within us, 21to Him be the glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen.
The Light of the Gospel
1Therefore, since God in His mercy has given us this ministry,a we do not lose heart. 2Instead, we have renounced secret and shameful ways. We do not practice deceit, nor do we distort the word of God. On the contrary, by open proclamation of the truth, we commend ourselves to every man’s conscience in the sight of God. 3And even if our gospel is veiled, it is veiled to those who are perishing.
4The god of this age has blinded the minds of unbelievers, so they cannot see the light of the gospel of the glory of Christ, who is the image of God. 5For we do not proclaim ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake. 6For God, who said, “Let light shine out of darkness,”b made His light shine in our hearts to give us the light of the knowledge of the glory of God in the face of Jesus Christ.c
Treasure in Jars of Clay
(Romans 6:1–14)
7Now we have this treasure in jars of clay to show that this surpassingly great power is from God and not from us. 8We are hard pressed on all sides, but not crushed; perplexed, but not in despair; 9persecuted, but not forsaken; struck down, but not destroyed.
10We always carry around in our body the death of Jesus, so that the life of Jesus may also be revealed in our body. 11For we who are alive are always consigned to death for Jesus’ sake, so that the life of Jesus may also be revealed in our mortal body. 12So then, death is at work in us, but life is at work in you.
13And in keeping with what is written, “I believed, therefore I have spoken,”d we who have the same spirit of faith also believe and therefore speak, 14knowing that the One who raised the Lord Jesuse will also raise us with Jesus and present us with you in His presence. 15All this is for your benefit, so that the grace that is extending to more and more people may cause thanksgiving to overflow, to the glory of God.
16Therefore we do not lose heart. Though our outer self is wasting away, yet our inner self is being renewed day by day. 17For our light and momentary affliction is producing for us an eternal weight of glory that is far beyond comparison. 18So 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.
2 Corinthians 4:7
Now we have this treasure in jars of clay to show that this surpassingly great power is from God and not from us.
Romans 11:36
For from Him and through Him and to Him are all things. To Him be the glory forever! Amen.
James 1:17
Every good and perfect gift is from above, coming down from the Father of the heavenly lights, with whom there is no change or shifting shadow.
who reconciled us to Himself through Christ
Romans 5:10-11
For if, when we were enemies of God, we were reconciled to Him through the death of His Son, how much more, having been reconciled, shall we be saved through His life! / Not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.
Colossians 1:20-22
and through Him to reconcile to Himself all things, whether things on earth or things in heaven, by making peace through the blood of His cross. / Once you were alienated from God and were hostile in your minds, engaging in evil deeds. / But now He has reconciled you by Christ’s physical body through death to present you holy, unblemished, and blameless in His presence--
Ephesians 2:13-16
But now in Christ Jesus you who once were far away have been brought near through the blood of Christ. / For He Himself is our peace, who has made the two one and has torn down the dividing wall of hostility / by abolishing in His flesh the law of commandments and decrees. He did this to create in Himself one new man out of the two, thus making peace …
and gave us the ministry of reconciliation
Colossians 1:25
I became its servant by the commission God gave me to fully proclaim to you the word of God,
Ephesians 3:7-8
I became a servant of this gospel by the gift of God’s grace, given me through the working of His power. / Though I am less than the least of all the saints, this grace was given me: to preach to the Gentiles the unsearchable riches of Christ,
2 Corinthians 4:1
Therefore, since God in His mercy has given us this ministry, we do not lose heart.
Ephesians 2:14-16
For He Himself is our peace, who has made the two one and has torn down the dividing wall of hostility / by abolishing in His flesh the law of commandments and decrees. He did this to create in Himself one new man out of the two, thus making peace / and reconciling both of them to God in one body through the cross, by which He put to death their hostility.
Romans 11:15
For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?
Romans 3:24-25
and are justified freely by His grace through the redemption that is in Christ Jesus. / God presented Him as an atoning sacrifice in His blood through faith, in order to demonstrate His righteousness, because in His forbearance He had passed over the sins committed beforehand.
Ephesians 1:7-10
In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace / that He lavished on us with all wisdom and understanding. / And He has made known to us the mystery of His will according to His good pleasure, which He purposed in Christ …
1 John 4:10
And love consists in this: not that we loved God, but that He loved us and sent His Son as the atoning sacrifice for our sins.
Romans 8:29-30
For those God foreknew, He also predestined to be conformed to the image of His Son, so that He would be the firstborn among many brothers. / And those He predestined, He also called; those He called, He also justified; those He justified, He also glorified.
1 Timothy 2:5-6
For there is one God, and there is one mediator between God and men, the man Christ Jesus, / who gave Himself as a ransom for all—the testimony that was given at just the right time.
John 3:16,27
For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life…
Romans 11:36
For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.
1 Corinthians 1:30
But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:
Leviticus 6:30
And no sin offering, whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten: it shall be burnt in the fire.
Ezekiel 45:15
And one lamb out of the flock, out of two hundred, out of the fat pastures of Israel; for a meat offering, and for a burnt offering, and for peace offerings, to make reconciliation for them, saith the Lord GOD.
Daniel 9:24
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
2 Corinthians 5:19,20
To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation…
Isaiah 52:7
How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!
Isaiah 57:19
I create the fruit of the lips; Peace, peace to him that is far off, and to him that isnear, saith the LORD; and I will heal him.
Our Eternal Dwelling
(Romans 8:18–27)
1For we know that if the earthly tent we live in is dismantled, we have a building from God, an eternal house in heaven, not built by human hands. 2For in this tent we groan, longing to be clothed with our heavenly dwelling, 3because when we are clothed, we will not be found naked. 4For while we are in this tent, we groan under our burdens, because we do not wish to be unclothed but clothed, so that our mortality may be swallowed up by life. 5And it is God who has prepared us for this very purpose and has given us the Spirit as a pledge of what is to come.
6Therefore we are always confident, although we know that while we are at home in the body, we are away from the Lord. 7For we walk by faith, not by sight. 8We are confident, then, and would prefer to be away from the body and at home with the Lord. 9So we aspire to please Him, whether we are at home in this body or away from it. 10For we must all appear before the judgment seat of Christ, that each one may receive his due for the things done in the body, whether good or bad.
Ambassadors for Christ
11Therefore, since we know what it means to fear the Lord, we try to persuade men. What we are is clear to God, and I hope it is clear to your conscience as well.12We are not commending ourselves to you again. Instead, we are giving you an occasion to be proud of us, so that you can answer those who take pride in appearances rather than in the heart.
13If we are out of our mind, it is for God; if we are of sound mind, it is for you.14For Christ’s love compels us, because we are convinced that One died for all, therefore all died. 15And He died for all, that those who live should no longer live for themselves, but for Him who died for them and was raised again.
16So from now on we regard no one according to the flesh. Although we once regarded Christ in this way, we do so no longer. 17Therefore if anyone is in Christ, he is a new creation.a The old has passed away. Behold, the new has come!
18All this is from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation: 19that God was reconciling the world to Himself in Christ, not counting men’s trespasses against them. And He has committed to us the message of reconciliation.
20Therefore we are ambassadors for Christ, as though God were making His appeal through us. We implore you on behalf of Christ: Be reconciled to God. 21God made Him who knew no sin to be sinb on our behalf, so that in Him we might become the righteousness of God.
Our Eternal Dwelling
(Romans 8:18–27)
1For we know that if the earthly tent we live in is dismantled, we have a building from God, an eternal house in heaven, not built by human hands. 2For in this tent we groan, longing to be clothed with our heavenly dwelling, 3because when we are clothed, we will not be found naked. 4For while we are in this tent, we groan under our burdens, because we do not wish to be unclothed but clothed, so that our mortality may be swallowed up by life. 5And it is God who has prepared us for this very purpose and has given us the Spirit as a pledge of what is to come.
6Therefore we are always confident, although we know that while we are at home in the body, we are away from the Lord. 7For we walk by faith, not by sight. 8We are confident, then, and would prefer to be away from the body and at home with the Lord. 9So we aspire to please Him, whether we are at home in this body or away from it. 10For we must all appear before the judgment seat of Christ, that each one may receive his due for the things done in the body, whether good or bad.
Ambassadors for Christ
11Therefore, since we know what it means to fear the Lord, we try to persuade men. What we are is clear to God, and I hope it is clear to your conscience as well.12We are not commending ourselves to you again. Instead, we are giving you an occasion to be proud of us, so that you can answer those who take pride in appearances rather than in the heart.
13If we are out of our mind, it is for God; if we are of sound mind, it is for you.14For Christ’s love compels us, because we are convinced that One died for all, therefore all died. 15And He died for all, that those who live should no longer live for themselves, but for Him who died for them and was raised again.
16So from now on we regard no one according to the flesh. Although we once regarded Christ in this way, we do so no longer. 17Therefore if anyone is in Christ, he is a new creation.a The old has passed away. Behold, the new has come!
18All this is from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation: 19that God was reconciling the world to Himself in Christ, not counting men’s trespasses against them. And He has committed to us the message of reconciliation.
20Therefore we are ambassadors for Christ, as though God were making His appeal through us. We implore you on behalf of Christ: Be reconciled to God. 21God made Him who knew no sin to be sinb on our behalf, so that in Him we might become the righteousness of God.
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.”
Bishop Robert Barron
“The Sacred Heart of Jesus is a furnace of love for each one of us. . . .
Let us love Him who so loves us.” —St. John Eudes
The Triumph of Faith
1Therefore, since we have been justified through faith, we havea peace with God through our Lord Jesus Christ, 2through whom we have gained access by faith into this grace in which we stand. And we rejoiceb in the hope of the glory of God.
3Not only that, but we also rejoice in our sufferings, because we know that suffering produces perseverance; 4perseverance, character; and character, hope.5And hope does not disappoint us, because God has poured out His love into our hearts through the Holy Spirit, whom He has given us.
(John 3:1–21)
6For at just the right time, while we were still powerless, Christ died for the ungodly. 7Very rarely will anyone die for a righteous man, though for a good man someone might possibly dare to die. 8But God proves His love for us in this: While we were still sinners, Christ died for us.
9Therefore, since we have now been justified by His blood, how much more shall we be saved from wrath through Him! 10For if, when we were enemies of God, we were reconciled to Him through the death of His Son, how much more, having been reconciled, shall we be saved through His life! 11Not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.
Death in Adam, Life in Christ
(Genesis 3:1–7)
12Therefore, just as sin entered the world through one man, and death through sin, so also death was passed on to all men, because all sinned. 13For sin was in the world before the law was given; but sin is not taken into account when there is no law. 14Nevertheless, death reigned from Adam until Moses, even over those who did not sin in the way that Adam transgressed. He is a pattern of the One to come.
15But the gift is not like the trespass. For if the many died by the trespass of the one man, how much more did God’s grace and the gift that came by the grace of the one man, Jesus Christ, abound to the many! 16Again, the gift is not like the result of the one man’s sin: The judgment that followed one sin brought condemnation, but the gift that followed many trespasses brought justification.17For if, by the trespass of the one man, death reigned through that one man, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one man, Jesus Christ!
18So then, just as one trespass brought condemnation for all men, so also one act of righteousness brought justification and life for all men. 19For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.
20The law came in so that the trespass would increase; but where sin increased, grace increased all the more, 21so that, just as sin reigned in death, so also grace might reign through righteousness to bring eternal life through Jesus Christ our Lord.
The Triumph of Faith
1Therefore, since we have been justified through faith, we havea peace with God through our Lord Jesus Christ, 2through whom we have gained access by faith into this grace in which we stand. And we rejoiceb in the hope of the glory of God.
3Not only that, but we also rejoice in our sufferings, because we know that suffering produces perseverance; 4perseverance, character; and character, hope.5And hope does not disappoint us, because God has poured out His love into our hearts through the Holy Spirit, whom He has given us.
(John 3:1–21)
6For at just the right time, while we were still powerless, Christ died for the ungodly. 7Very rarely will anyone die for a righteous man, though for a good man someone might possibly dare to die. 8But God proves His love for us in this: While we were still sinners, Christ died for us.
9Therefore, since we have now been justified by His blood, how much more shall we be saved from wrath through Him! 10For if, when we were enemies of God, we were reconciled to Him through the death of His Son, how much more, having been reconciled, shall we be saved through His life! 11Not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.
Death in Adam, Life in Christ
(Genesis 3:1–7)
12Therefore, just as sin entered the world through one man, and death through sin, so also death was passed on to all men, because all sinned. 13For sin was in the world before the law was given; but sin is not taken into account when there is no law. 14Nevertheless, death reigned from Adam until Moses, even over those who did not sin in the way that Adam transgressed. He is a pattern of the One to come.
15But the gift is not like the trespass. For if the many died by the trespass of the one man, how much more did God’s grace and the gift that came by the grace of the one man, Jesus Christ, abound to the many! 16Again, the gift is not like the result of the one man’s sin: The judgment that followed one sin brought condemnation, but the gift that followed many trespasses brought justification.17For if, by the trespass of the one man, death reigned through that one man, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one man, Jesus Christ!
18So then, just as one trespass brought condemnation for all men, so also one act of righteousness brought justification and life for all men. 19For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.
20The law came in so that the trespass would increase; but where sin increased, grace increased all the more, 21so that, just as sin reigned in death, so also grace might reign through righteousness to bring eternal life through Jesus Christ our Lord.
The Mystery of the Gospel
1For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles...
2Surely you have heard about the stewardship of God’s grace that was given to me for you, 3that is, the mystery made known to me by revelation, as I have already written briefly. 4In reading this, then, you will be able to understand my insight into the mystery of Christ, 5which was not made known to men in other generations as it has now been revealed by the Spirit to God’s holy apostles and prophets. 6This mystery is that through the gospel the Gentiles are fellow heirs, fellow members of the body, and fellow partakers of the promise in Christ Jesus.
7I became a servant of this gospel by the gift of God’s grace, given me through the working of His power. 8Though I am less than the least of all the saints, this grace was given me: to preach to the Gentiles the unsearchable riches of Christ,9and to illuminate for everyone the stewardshipb of this mystery, which for ages past was kept hidden in God, who created all things. 10His purpose was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, 11according to the eternal purpose that He accomplished in Christ Jesus our Lord.
12In Him and through faith in Himc we may enter God’s presence with boldness and confidence. 13So I ask you not to be discouraged because of my sufferings for you, which are your glory.
Paul’s Prayer for the Ephesians
14... for this reason I bow my knees before the Father,d 15from whom every family in heaven and on earth derives its name. 16I ask that out of the riches of His glory He may strengthen you with power through His Spirit in your inner being, 17so that Christ may dwell in your hearts through faith. Then you, being rooted and grounded in love, 18will have power, together with all the saints, to comprehend the length and width and height and depth 19of the love of Christ, and to know this love that surpasses knowledge, that you may be filled with all the fullness of God.
20Now to Him who is able to do immeasurably more than all we ask or imagine, according to His power that is at work within us, 21to Him be the glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen.
In 1 John 1:1,
John begins his letter
by
proclaiming the Word of life:
“That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched—this we proclaim concerning the Word of life.” The “Word of life” refers to Jesus, and can also refer to the gospel, the message of salvation and reconciliation made possible by the Son of God
(Philippians 2:16).
The Greek term for “word” is logos, recognized by Greeks as the medium through which God created the world and communicated with His creation. The Jews understood “the word” in the Old Testament as the means through which God created the cosmos (Psalm 33:6). Given these understandings, John aptly introduces Jesus as the Logos in both his Gospel and his first letter, emphasizing Jesus as the One through whom the world was made and life blossomed (John 1:3–4).
Eternal life also comes through Jesus, confirming His role as the Word of life. As John 3:16 indicates, “For this is how God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life” (NLT). Jesus, in John 14:6, identifies Himself as “the way, the truth and the life.”
Thus, only the Word of Life imparts true life; seeking eternal life apart from Him proves futile. Jesus is not just the Giver of life; He is life. Believing in the person and redemptive work of the Word of life grants eternal life.
Today, Christians are often considered intolerant for proclaiming Jesus as the only way to God. In light of many options, why should we hold on to the exclusivity of Christ? Even professed Christians struggle with this. However, it is not intolerant for God to possess the key to His presence. He controls access to His home in heaven, just as we possess access to ours on earth.
The crucial question is whether Jesus is who Scripture presents Him to be. If yes, denying His exclusivity would be unloving, especially when we profess Him as Savior. The only loving response to those who are spiritually hungry is to point them to where the Bread is.
Following Jesus’ miracle of the feeding of five thousand, the Lord gave a discourse on His being the Bread of lifethat came down from heaven (John 6:35). Many turned away from Jesus at that time (verse 66). “Then Jesus turned to the Twelve and asked, ‘Are you also going to leave?’ Simon Peter replied, ‘Lord, to whom would we go? You have the words that give eternal life’” (verses 67–68, NLT). The Bread of life is the Word of life, and the disciples recognized this truth.
Jesus is the Word of life, the Logos that gave life at creation and gives life in the new creation.
The writer of Hebrews opens chapter 11 with a brief description of faith: “Now faith is the substance of things hoped for, the evidence of things not seen” (Hebrews 11:1, NKJV). This statement should not be regarded as a complete definition of faith. Instead, the author focuses on two critical aspects of a much broader theological concept to introduce a famous gallery of Old Testament heroes of faith. The first vital facet of faith is that it is “the substance of things hoped for.”
The word for “substance” (KJV, NKJV) in the clause faith is the substance of things hoped for, is alternatively translated as “assurance” (ESV), “confidence” (NIV), and “the reality” (NLT). In the original Greek, the term conveys the idea of “a firm foundation,” “the real being,” “the actual existence,” “the substantial nature,” and “a resolute trust.” One sense of the word refers to a title deed or a legal document guaranteeing the right to possess a property.
According to Moulton and Milligan in Vocabulary of the Greek New Testament, “faith is the substance of things hoped for” could be translated “faith is the title-deed of things hoped for” (Robertson, A. T., Word Pictures in the New Testament, Nashville: Broadman Press, 1960). Another commentary suggests that faith, as described in Hebrews 11:1, “apprehends reality: it is that to which the unseen objects of hope become real and substantial. Assurance gives the true idea. It is the firm grasp of faith on unseen fact” (Vincent, M. R., Word Studies in the New Testament, Vol. 4, New York: Charles Scribner’s Sons, 1887, p. 510).
The clause faith is the substance of things hoped for describes a conviction that already takes custody—here and now—of what we hope for and what God has promised us in the future. This present-day ownership of things hoped for and promised in the future is an inner reality. Right now, amid a global pandemic, financial crisis, and social unrest, as our world seems to be falling apart, we can stand on the rock-solid, unshakeable promises of God’s security, rest, peace, provision, mercy, grace, and salvation. His Word can be trusted. We can have full confidence in the Lord’s promises because they are real and a firm foundation for this life.
This “substance” or “assurance” describes our inward response to God’s trustworthy, unfailing nature. We can be sure of the Lord’s promises because, as the writer of Hebrews goes on to show, biblical heroes of every generation have proven them to be true: “By faith Abel brought God a better offering than Cain did. By faith he was commended as righteous, when God spoke well of his offerings. And by faith Abel still speaks, even though he is dead. By faith Enoch was taken from this life, so that he did not experience death” (Hebrews 11:4–5). On and on goes the list. By faith Noah built the ark, saved his family, and became an heir of righteousness (Hebrews 11:7). By faith Abraham obeyed God and moved from his homeland (verses 8–10).
The writer of Hebrews presents example after example of those who demonstrated faith as the substance of things hoped for: “All these people were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from a distance, admitting that they were foreigners and strangers on earth” (Hebrews 11:13). From the patriarchs to King David to anonymous champions of faith, believers have trusted in God’s promises despite enduring unimaginable challenges (verses 17–38).
Faith, being the substance of things hoped for, is also an outward force. Possessing the reality of hope supplies believers with the motivation to endure trials and hardships. It results in decisive obedience—the kind that caused the ancient heroes of faith to act upon their hope. Faith, as the substance of things hoped for, activates believers to preach boldly, pray unceasingly, love unconditionally, serve compassionately, and work tirelessly “as long as it is day” (John 9:4). The inward substance of faith moves our hearts while the external reality moves mountains.
The Bible says that “love is of God” and “God is love” (1 John 4:7–8); in other words, love is a fundamental characteristic of who God is. Everything God does is impelled and influenced by His love. There is a distinct word for the type of love that God displays. In the Greek, this word is agape, and it refers to a benevolent and charitable love that seeks the best for the loved one.
First John 4:18 says that “perfect love casts out fear.” The whole verse says this: “There is no fear in love. But perfect love casts out fear, because fear has to do with punishment. The one who fears is not made perfect in love.” The context here is important: verse 17 says, “This is how love is made complete among us so that we will have confidence on the day of judgment: In this world we are like Jesus.”
The “fear” that perfect loves casts out is the fear of God’s judgment. We know that Judgment Day is coming, but those who are in Christ know the love of God, which drives away fear of condemnation. The dismissal of the fear of judgment is one of the main functions of God’s love. The person without Christ is under judgment and has plenty to fear (John 3:18), but, once a person is in Christ, the fear of judgment is gone. He is reconciled to God, and “there is now no condemnation for those who are in Christ Jesus” (Romans 8:1).
Part of understanding the love of God is knowing that God’s judgment fell on Jesus at the cross so that we can be spared: “The Lord has laid on him the iniquity of us all” (Isaiah 53:6). Jesus’ sacrifice propitiated (appeased) God’s justice and won His good favor (1 John 2:2, ESV). Jesus spoke often of His mission: “God did not send his Son into the world to condemn the world, but to save the world through him” (John 3:17). The only person who must fear judgment is the one who rejects Jesus Christ: “Whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son” (verse 18).
The Bible says that nothing can separate the believer from the love of God in Christ (Romans 8:38–39). God’s love does not wax and wane; it is not a fickle, emotional sensation. God’s love for sinners is why Christ died on the cross. God’s love for those who trust in Christ is why He holds them in His hand and promises never to let them go (John 10:29). That divine love should take away our fear: “Do not be afraid, little flock, for your Father has been pleased to give you the kingdom” (Luke 12:32).
“God has not given us a spirit of fear, but of power and of love and of a sound mind” (2 Timothy 1:7, NKJV). A spirit of fearfulness and timidity does not come from God. Sometimes this “spirit of fear” overcomes us, and to overcome it we need to trust in and love God more completely. “There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love” (1 John 4:18). If, as a child of God, we still fear God’s punishment, we have not yet reached the point of maturity in love. To help us be complete in love, God has liberally sprinkled encouragement against fear throughout the Bible. God tells us not to be afraid of being alone, of being too weak, of not being heard in our prayers, or of being destitute of physical necessities. These admonishments cover many different aspects of the “spirit of fear.”
The key to overcoming fear is total and complete trust in God. Trusting God is how Shadrach, Meshach, and Abednego faced the fiery furnace without fear (Daniel 3). Trusting God is how Stephen stood before his killers fearlessly (Acts 7). To trust God is to refuse to give in to fear. Even in the darkest times, we can trust in God to make things right. This trust comes from knowing God and knowing that He is good. Once we have learned to put our trust in God, we will no longer be afraid of the things that come against us. We will be like the psalmist who said with confidence, “Let all who take refuge in you be glad; let them ever sing for joy. Spread your protection over them, that those who love your name may rejoice in you” (Psalm 5:11).
In summary, the word perfect in 1 John 4:18 means “complete” or “mature,” and the love that is referred to is God’s selfless agape love. The fear that this perfect love drives out is the fear of punishment. We have God’s promise that believers in Jesus Christ will not be judged with the world: “God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ” (1 Thessalonians 5:9; cf. 1 Corinthians 11:32). We can say with the psalmist, “In God I trust and am not afraid” (Psalm 56:11).
Throughout the New Testament,
believers
are urged to view
problems and trials
from a
heavenly perspective.
James says we ought to consider our troubles
“an opportunity for great joy”
(James 1:2)
because they
produce in us a character quality
that is key to
staying the course and finishing well:
“The testing of your faith produces perseverance
Let perseverance finish its work so that
you may be
mature and complete, not lacking anything”
(James 1:3–4)
The word translated as “perseverance” here (hypomonēn in the original Greek) means
“the power to withstand hardship or stress,
especially the
inward fortitude necessary to endure.”
Other translations render this noun “steadfastness” (ESV), “endurance” (NLT, CSB), and “patience” (KJV, NKJV). The testing of our faith produces the power and inner stamina necessary to patiently endure hardship and persecution and grow into spiritual maturity.
In a parallel teaching, the apostle Paul asserts, “We can rejoice, too, when we run into problems and trials, for we know that they help us develop endurance” (Romans 5:3, NLT). The apostle Peter echoes the sentiment: “Instead, be very glad—for these trials make you partners with Christ in his suffering, so that you will have the wonderful joy of seeing his glory when it is revealed to all the world” (1 Peter 4:13, NLT). The writer of Hebrews explains, “For you need endurance, so that after you have done God’s will, you may receive what was promised” (Hebrews 10:36, HCSB).
Peter also assures us that the testing of our faith through trials proves the genuineness or authenticity of our faith: “So be truly glad. There is wonderful joy ahead, even though you must endure many trials for a little while. These trials will show that your faith is genuine. It is being tested as fire tests and purifies gold—though your faith is far more precious than mere gold. So when your faith remains strong through many trials, it will bring you much praise and glory and honor on the day when Jesus Christ is revealed to the whole world” (1 Peter 1:6–7, NLT).
It is one thing to stand firm in our convictions when everything is going well and our faith remains untested. But how do we react when God seems silent, when everything is falling apart, when our hearts are broken, and our dreams are shattered? It’s then that the trials of this life truly test our faith and provide an opportunity to produce perseverance—a steadfast endurance that develops spiritual wholeness and maturity in us. When our confidence in Christ is proven unshakable through the fires of adversity, we can face any situation with joy, determination, and ever-increasing hope. We can trust God to uphold us through it all and reward us in the end.
We let “perseverance finish its work” when we continue to follow Jesus Christ, letting our “roots grow down into him” and our lives to “be built on him. Then your faith will grow strong in the truth you were taught, and you will overflow with thankfulness” (Colossians 2:7, NLT; see also Colossians 1:10–12). Abiding in Christ calls for patient endurance over time and through testing for the work to be done in us (see John 15:4–10; Romans 12:12; Colossians 1:23; Hebrews 10:36–38; 2 Peter 1:5–8; Revelation 2:2–3).
The testing of our faith also produces life. Jesus told His disciples that, amid opposition, they should “stand firm, and you will win life” (Luke 21:19). Knowing they would all face intense persecution, Jesus said, “You will be hated by everyone because of me, but the one who stands firm to the end will be saved” (Matthew 10:22; see also Matthew 24:13).
Thankfully, perseverance does not depend solely on our efforts. As followers of Jesus, the Spirit of God is at work in us, giving us the power and strength to persevere (Philippians 2:13; 4:13; Ephesians 3:16; 1 Corinthians 12:6; 15:10; 2 Corinthians 1:21–22; Hebrews 13:21).
Perhaps one of the best biblical examples of a person who developed spiritual maturity by persevering through severe testing of faith was the Old Testament character Joseph. He was tricked by his brothers and sold into slavery (Genesis 37:1–36), framed by Potiphar’s wife (Genesis 39:12–36), and forgotten in prison (Genesis 40:23). But God was working in Joseph through his hardships, fulfilling a plan to save his family and the future nation of Israel. Yet, it wasn’t until many years later that Joseph could see God’s hand in his trials. But then he could say to his brothers, “You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives” (Genesis 50:20). God permitted the testing of Joseph’s faith to produce perseverance, which finished its work by making him “mature and complete, not lacking anything.” What’s more, Joseph’s determined, steadfast endurance brought about “the saving of many lives.”
Ephesians 1 contains Paul’s amazing prayer for the believers in Ephesus.
Part of that prayer is, “I pray that . . . you may know . . . his incomparably great power for us who believe. That power is the same as the mighty strength he exerted when he raised Christ from the dead and seated him at his right hand in the heavenly realms” (Ephesians 1:18–20). The power behind Christ’s resurrection is now working on our behalf. This is a wonderful truth.
Ephesians 1 works through the various roles of the Trinity in the redemption of man.
The Father has chosen (verse 4) and predestined (verse 5) believers to adoption in Jesus Christ. The Son has accomplished redemption through His death (Ephesians 1:7) and provided the necessary provisions for an inheritance for the believer (verse 11). The Holy Spirit has sealed the believer, providing the necessary down payment to give assurance and security of the eternal destination to the believer (Ephesians 1:13–14). All of this is for God’s glory (Ephesians 1:6, 12, 14).
After addressing the role and example of God’s power in Ephesians 1:1–14, Paul then informs the Ephesians that he gives thanks for them and their faith (verses 15–16). He makes supplication for the continued growth of the Ephesians in knowledge (Ephesians 1:17–19a) and explains truth regarding the power and position of Christ, including the subjection of all things to Christ (verses 19b–23).
Ephesians 1:19–20 is discussing Paul’s earnest desire for the Ephesians to attain knowledge regarding the power of God toward the believer. This is the same power God brought about in Christ. The context for this passage is important. Paul previously prays that the Ephesians would understand the hope, or certainty, of their calling and future inheritance (Ephesians 1:18). These things are brought about by the power of God for the believer.
How might the believer have certainty in the hope mentioned in Ephesians 1:18? It’s certainly not because of the power of the believer, but the power of God. The power mentioned in Ephesians 1:19–20 is continually attributed to God, not us. It is God’s power that accomplishes the many miracles of redemption mentioned in Ephesians 1. Without God’s power, these things would not be possible (see Luke 18:26–27).
Has God given this power to the believer according to Ephesians 1:19–20? The text doesn’t indicate that we personally have the power to raise the dead or perform other miracles. Instead, it is “power toward us” (Ephesians 1:19, ESV, emphasis added). Paul is praying for the Ephesians’ understanding of God’s work on their behalf. It is a powerful work, past, present, and future: God’s power was evident in their conversion, God’s power is evident in their endurance, and God’s power will be evident in their resurrection. This certainty is provided in Jesus Christ.
In Jerusalem, on the hill of Calvary, the Jewish and Roman leaders successfully killed Jesus Christ, the Messiah (John 19:30). Jesus was buried and remained in the tomb for three days (John 19:42). After this time, Jesus rose from the dead, the miracle of miracles. It is the power of God that made this possible. Because of this event, the believer can have assurance that the same power—the immeasurable power of God—is working on his behalf today and will continue to provide what he needs until he arrives in heaven.
Ephesians 1:19–20 is not stating that believers have received the same power that raised Jesus from the dead. It is simply providing hope and certainty for the believer, who has assurance because of the power that raised Jesus from the dead. If God can raise Jesus from the dead, God can provide all that is promised to the believer. This was true for the Ephesians, and it is true for us today. We can read the promises of God and be certain of God’s ability to fulfill those promises, even those of redemption, resurrection, and glorification.
The Name
Faithful and TRUE expresses
the total
trustworthiness, reliability, and constancy
of
Jesus Christ
The title reveals His character
and makes
known His words and works
In Revelation 19:11, John sees a vision of Jesus as the exalted King of kings leaving heaven to return to earth: “I saw heaven standing open and there before me was a white horse, whose rider is called Faithful and True. With justice he judges and wages war.” This picture of Christ’s second coming at the end of the age shows Jesus no longer as the peaceful, humble servant riding on a lowly donkey (John 12:12–15). Now He is the victorious King, charging forth like a conquering war general, leading His troops into battle (Revelation 19:14).
In this vivid portrayal, John identifies Jesus by four different titles, beginning with Faithful and True. It is the first and only time this name of Jesus appears in Scripture. The second title is unknown to us (Revelation 19:12); the third is the Word of God (verse 13); the fourth is King of kings and Lord of lords (verse 16).
The word for “Faithful” in the original language means “characterized by steadfast affection or allegiance,” and the word translated “True” means “truthful or characterized by expressing the truth.” The nature of Jesus Christ—His whole being—exudes faithfulness and truth. Earlier, in Revelation 3:14, Jesus called Himself the “faithful and true witness” in His letter to the church in Laodicea. Faithful and True is who Jesus Christ is.
In His first coming to earth, Jesus proved Himself to be faithful to the mission and will of God His Father: “I have brought you glory on earth by finishing the work you gave me to do” (John 17:4; see also John 5:30; Hebrews 3:6; Luke 4:43). Never once did the Lord give in to the temptation to sin (Hebrews 4:15–16), from the time Satan tempted Him in the wilderness (Matthew 4:1–11; Mark 1:12–13; Luke 4:1–13) until His death on the cross (Matthew 16:21–23; 26:36–44; Mark 8:31–33; 14:32–42; Luke 22:40–46).
From the day Isaiah foretold His coming, Christ’s faithfulness was known (Isaiah 11:5; 42:3). As a young man (Luke 2:49) and throughout His ministry, Jesus was a faithful and obedient servant to His Father God (John 4:34; 6:38; 8:29; 12:27; 14:31). Jesus is consistently the same “yesterday and today and forever” (Hebrews 13:8). Others will wear out, change, or perish, but Jesus Christ remains the same for all eternity (Hebrews 1:11–12).
Jesus, who said, “I am the way and the truth and the life,” is the very embodiment of truth (John 14:6). He came from His Father “full of grace and truth” (John 1:14). And His promise of eternal life is true: “Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life” (John 5:24, ESV; see also John 6:47).
Because of the fidelity inherent in His character, Jesus is faithful toward His followers in every circumstance. “If we are faithless, he remains faithful, for he cannot disown himself,” declares 2 Timothy 2:13 (see also Matthew 28:20; 2 Thessalonians 3:3; Hebrews 10:23).
Faithful and True is a fitting title for Jesus Christ our King, and He calls His followers to emulate His faithfulness and truth (Revelation 14:12; Hebrews 10:23). The entire book of Revelation conveys a message to the church of Jesus Christ to be faithful and true, just as He is Faithful and True.
In Revelation 19:11, when John sees the gates of heaven open, the One who has been Faithful and True from ages past appears at the end of time to wage His final battle. Jesus Christ comes with justice to judge and wage war, and He will triumph over the enemies of God! The outcome is sure because He is Faithful and True. He will do what He has promised to do. He shall defeat the devil once and for all. He will destroy the power of death, wiping away every sorrow, tear, and pain from the hearts of His devoted followers (Isaiah 25:8; 1 Corinthians 15:54; Hebrews 2:14; Revelation 20:14).
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.”
The Biblical Account
Stephen's story is primarily recorded
in the
Acts of the Apostles (Chapters 6 and 7).
The Calling
As the church grew rapidly,
the Apostles appointed seven deacons,
including Stephen, to ensure
fair
distribution of food and aid to widows
so the Apostles
could
focus on preaching.
The Trial: Stephen's bold teachings and miracles provoked leaders from local synagogues, who accused him of blasphemy against Moses and God. He was brought before the Sanhedrin (the supreme Jewish council).
The Defense: Rather than defending himself, Stephen delivered a fiery sermon recounting Israel's history. He argued that the Jewish leaders had repeatedly rejected God's prophets, culminating in their betrayal and murder of Jesus.
The Vision & Martyrdom: As he finished speaking, Stephen looked up and saw a vision of heaven opened and Jesus standing at the right hand of God. The assembly, enraged by this statement, dragged him outside the city of Jerusalem and stoned him to death.
Key Themes & Legacy
Forgiveness: Mirroring Jesus's words on the cross, Stephen prayed as he was being executed, "Lord, do not hold this sin against them," setting a powerful precedent for Christian forgiveness.
Saul's Involvement: The biblical account notes that the witnesses who stoned Stephen laid their coats at the feet of a young man named Saul—the future Apostle Paul. Many historians view Stephen's martyrdom and the subsequent spreading of Christians as a catalyst for Paul's conversion and the rapid expansion of Christianity beyond Jerusalem.
Patronage & Feast Day: St. Stephen is the patron saint of deacons, stonemasons, and bricklayers. His feast day is celebrated on December 26, the day after Christmas. In many countries, this day is also known as St. Stephen's Day or Boxing Day
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 coupling of grace and truth is found in numerous places in the Bible, including Colossians 1:6 and 2 John 1:3 in the New Testament, and 2 Samuel 15:20 and Psalm 86:15 in the Old Testament. Then there is John 1:14, 17, which says, “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth. . . . For the law was given through Moses; grace and truth came through Jesus Christ.”
There is a strong possibility that John is referencing the Hebrew terms hesed (“mercy” or “lovingkindness”) and emet (“truth” or “faithfulness”), found together in Exodus 34:6: “Then the Lord passed by in front of him and proclaimed, ‘The Lord, the Lord God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth.’” Note that the attributes of God in the Old Testament are applied to Christ in the New. At the beginning of his gospel, John is making a subtle statement regarding the divinity of Jesus. The rest of John’s gospel will expound on that truth.
It is important for grace and truth to work in tandem. An emphasis on grace alone can dissipate into a shallow and sentimental foundation where justice or truth is discarded. However, a focus only on truth can devolve into a cold, hardened dogma. Jesus’ character demonstrates the perfect balance of both grace and truth. He is “full” of both.
Grace and truth meld together in the gospel message to form a key distinction of Christianity over other religions. In all other religions, grace and truth are never balanced. Instead, the deity being worshiped either dispenses justice at the expense of grace or dispenses grace at the expense of justice and truth. Christianity is unique in that God delivers grace through His justice and truth.
The truth is, everyone has fallen short of the glory of God (Romans 3:23) and deserves God’s justice. However, God’s justice is satisfied, and His truth upheld, through the sacrifice of Jesus on the cross. That act delivers God’s grace to those who will accept it by faith.
In this way, Christianity stands alone as an ontological faith—one that is fully dependent on a person—Jesus Christ—who perfectly balances and embodies both grace and truth in His very being.
The writer to the Hebrews talks about the arrangement of the tabernacle of the Old Testament. The tabernacle was the portable sanctuary used by the Israelites from the time of their wandering in the wilderness after the Exodus from Egypt to the building of the temple in Jerusalem (see Exodus 25–27). Within the tabernacle was the ark of the covenant which included the mercy seat (Hebrews 9:3-5 NKJV).
The ark of the covenant, the chest containing the two stone tablets inscribed with the Ten Commandments, was the most sacred object of the tabernacle and later in the temple in Jerusalem, where it was placed in an inner area called the Holy of Holies. Also within the ark were the golden pot of manna, such as was provided by God in the wilderness wanderings (Exodus 16:4) and Aaron’s almond rod (Numbers 17:1-13). On top of the ark was a lid called the mercy seat on which rested the cloud or visible symbol of the divine presence. Here God was supposed to be seated, and from this place He was supposed to dispense mercy to man when the blood of the atonement was sprinkled there.
In a manner of speaking, the mercy seat concealed the people of God from the ever-condemning judgment of the Law. Each year on the Day of Atonement, the high priest entered the Holy of Holies and sprinkled the blood of animals sacrificed for the atonement of the sins of God’s people. This blood was sprinkled on the mercy seat. The point conveyed by this imagery is that it is only through the offering of blood that the condemnation of the Law could be taken away and violations of God’s laws covered.
The Greek word for “mercy seat” in Hebrews 9:5 is hilasterion, which means “that which makes expiation” or “propitiation.” It carries the idea of the removal of sin. In Ezekiel 43:13-15, the brazen altar of sacrifice is also called hilasterion (the propitiatory or mercy seat) in the Septuagint (the Greek translation of the Old Testament) because of its association with the shedding of blood for sin.
What is the significance of this? In the New Testament, Christ Himself is designated as our “propitiation.” Paul explains this in his letter to the Romans: “Being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed” (Romans 3:24-25 NKJV). What Paul is teaching here is that Jesus is the covering for sin, as shown by these Old Testament prophetic images. By means of His death, and our response to Christ through our faith in Him, all our sins are covered. Also, whenever believers sin, we may turn to Christ who continues to be the propitiation or covering for our sins (1 John 2:1, 4:10). This ties together the Old and New Testament concepts regarding the covering of sin as exemplified by the mercy-seat of God.
In Isaiah 40, God delivered a message of hope and comfort to His people. The promise was that, even during the predicted captivity in Babylon, the Great Shepherd of Israel and God of all creation would keep His promise to comfort and save His people. The prophet declared, “The grass withers and the flowers fall, but the word of our God endures forever” (Isaiah 40:8).
Israel would be cut down like grass. The people were like flowers that had faded and fallen to the ground: “All people are like grass,” explained Isaiah. “And all their faithfulness is like the flowers of the field. The grass withers and the flowers fall, because the breath of the LORD blows on them. Surely the people are grass” (Isaiah 40:6–7).
Even nations like Assyria and Babylon, after they had fulfilled their purpose, would fade away when God breathed on them. “Do not fret because of those who are evil or be envious of those who do wrong; for like the grass they will soon wither, like green plants they will soon die away,” assures Psalm 37:1–2. Through the prophet Isaiah, God promised Israel that, no matter what, He still loved them and would forgive them.
God’s people can look to the Lord and His Word for comfort because His promises are reliable and eternal. Yahweh had vowed to bring restoration and salvation to Israel. The Word of the Lord would come to pass and endure forever. God’s promises can be counted on; they never fail, even in the worst of times.
Scripture often contrasts the permanence of God and His Word and the impermanence of human life: “Before the mountains were born or you brought forth the whole world, from everlasting to everlasting you are God. . . . Yet you sweep people away in the sleep of death—they are like the new grass of the morning: In the morning it springs up new, but by evening it is dry and withered” (Psalm 90:2–6; see also 1 Peter 1:24–25).
The good news for believers is that God’s faithful love and promised salvation endure forever for those who revere Him and His Word: “Our days on earth are like grass; like wildflowers, we bloom and die. The wind blows, and we are gone—as though we had never been here. But the love of the LORD remains forever with those who fear him. His salvation extends to the children’s children of those who are faithful to his covenant, of those who obey his commandments!” (Psalm 103:15–18, NLT).
People are here today and gone tomorrow. Flowers are not forever, and even the hardiest of blooms only lasts a short while. Yet, amid human frailty and instability, there is one thing that remains forever—God’s Word. Humans are transient, temporary, passing, but God’s Word is eternal, permanent, undying. “Forever, O LORD, your word is firmly fixed in the heavens,” confirms Psalm 119:89 (ESV).
The Word of the Lord is powerful, consistent, and trustworthy. God keeps His promises and always accomplishes what He says He will do: “As the rain and the snow come down from heaven, and do not return to it without watering the earth and making it bud and flourish, so that it yields seed for the sower and bread for the eater, so is my word that goes out from my mouth: It will not return to me empty, but will accomplish what I desire and achieve the purpose for which I sent it” (Isaiah 55:10–11).
The meaning of the grass withers and the flowers fade, but the Word of the Lord endures forever can be apprehended in verses such as Numbers 23:19: “God is not a man, so he does not lie. He is not human, so he does not change his mind. Has he ever spoken and failed to act? Has he ever promised and not carried it through?” (NLT). “No,” says Joshua 21:45: “Not a single one of all the good promises the LORD had given to the family of Israel was left unfulfilled; everything he had spoken came true” (NLT).
Humans are like grass that withers and flowers that fade. Whatever glory we possess is soon gone, but if our foundation is based on the solid rock of God’s unfailing Word, our future is eternally secure (Matthew 7:24–27)
In Isaiah 40, God delivered a message of hope and comfort to His people. The promise was that, even during the predicted captivity in Babylon, the Great Shepherd of Israel and God of all creation would keep His promise to comfort and save His people. The prophet declared, “The grass withers and the flowers fall, but the word of our God endures forever” (Isaiah 40:8).
Israel would be cut down like grass. The people were like flowers that had faded and fallen to the ground: “All people are like grass,” explained Isaiah. “And all their faithfulness is like the flowers of the field. The grass withers and the flowers fall, because the breath of the LORD blows on them. Surely the people are grass” (Isaiah 40:6–7).
Even nations like Assyria and Babylon, after they had fulfilled their purpose, would fade away when God breathed on them. “Do not fret because of those who are evil or be envious of those who do wrong; for like the grass they will soon wither, like green plants they will soon die away,” assures Psalm 37:1–2. Through the prophet Isaiah, God promised Israel that, no matter what, He still loved them and would forgive them.
God’s people can look to the Lord and His Word for comfort because His promises are reliable and eternal. Yahweh had vowed to bring restoration and salvation to Israel. The Word of the Lord would come to pass and endure forever. God’s promises can be counted on; they never fail, even in the worst of times.
Scripture often contrasts the permanence of God and His Word and the impermanence of human life: “Before the mountains were born or you brought forth the whole world, from everlasting to everlasting you are God. . . . Yet you sweep people away in the sleep of death—they are like the new grass of the morning: In the morning it springs up new, but by evening it is dry and withered” (Psalm 90:2–6; see also 1 Peter 1:24–25).
The good news for believers is that God’s faithful love and promised salvation endure forever for those who revere Him and His Word: “Our days on earth are like grass; like wildflowers, we bloom and die. The wind blows, and we are gone—as though we had never been here. But the love of the LORD remains forever with those who fear him. His salvation extends to the children’s children of those who are faithful to his covenant, of those who obey his commandments!” (Psalm 103:15–18, NLT).
People are here today and gone tomorrow. Flowers are not forever, and even the hardiest of blooms only lasts a short while. Yet, amid human frailty and instability, there is one thing that remains forever—God’s Word. Humans are transient, temporary, passing, but God’s Word is eternal, permanent, undying. “Forever, O LORD, your word is firmly fixed in the heavens,” confirms Psalm 119:89 (ESV).
The Word of the Lord is powerful, consistent, and trustworthy. God keeps His promises and always accomplishes what He says He will do: “As the rain and the snow come down from heaven, and do not return to it without watering the earth and making it bud and flourish, so that it yields seed for the sower and bread for the eater, so is my word that goes out from my mouth: It will not return to me empty, but will accomplish what I desire and achieve the purpose for which I sent it” (Isaiah 55:10–11).
The meaning of the grass withers and the flowers fade, but the Word of the Lord endures forever can be apprehended in verses such as Numbers 23:19: “God is not a man, so he does not lie. He is not human, so he does not change his mind. Has he ever spoken and failed to act? Has he ever promised and not carried it through?” (NLT). “No,” says Joshua 21:45: “Not a single one of all the good promises the LORD had given to the family of Israel was left unfulfilled; everything he had spoken came true” (NLT).
Humans are like grass that withers and flowers that fade. Whatever glory we possess is soon gone, but if our foundation is based on the solid rock of God’s unfailing Word, our future is eternally secure (Matthew 7:24–27)
Love is a fundamental attribute of God, and numerous Bible passages declare this glorious truth. One such passage is Romans 5:8, which states, “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” This depiction of love has inspired many to pledge their allegiance to Jesus, even to the point of death. God’s love should be known, relished, celebrated, and held close to our hearts.
The Bible serves as God’s special revelation to us, unveiling His attributes and showing us what love is. God manifested His love through sacrifice, by taking on human flesh in the Person of Jesus and redeeming us from the consequences of sin. John 3:16 immediately comes to mind, “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.”
Love is not a static emotion; love acts. Sacrificial love of the type God demonstrated toward us amazes us because we know how challenging it is to give up something valuable for the sake of another. Movies like Titanicachieved global success due, in part, to the theme of sacrifice. What is even more astounding about God’s demonstration of love is that He gave His life for His enemies. Even on the cross, Jesus prayed for the forgiveness of those murdering Him (Luke 23:34). Christianity is unique in this regard as it is the only religion that welcomes the ungodly: “You see, at just the right time, when we were still powerless, Christ died for the ungodly” (Romans 5:6). In other belief systems, humanity is left to work their way up toward God, but in Christianity God came down to us.
The apostle John also reflected on God’s love in his letter: “This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins” (1 John 4:9–10).
It is worth noting that God demonstrated His love in a manner that does not contradict His justice and holiness. On the cross, Jesus fulfilled the just requirements of the law and displayed God’s holiness by bearing God’s wrath against sin. Christ’s atoning work granted God the freedom to exhibit His grace and mercy side by side with His judgment, all for His glory.
The transformative effect of God’s love and grace has softened many hard hearts and filled them with gratitude. Countless depraved individuals have experienced what was described in the old hymn: “The vilest offender who truly believes, that moment from Jesus a pardon receives” (Crosby, F. J., “To God Be the Glory,” 1875). A prime example is the apostle Paul, who converted from an enemy of Christianity to one of its greatest evangelists.
God’s love was not theoretical. It was demonstrated; it was proved in Christ. Ultimately, God’s love provides the foundation for our love toward others. Once again, we find guidance from John: “Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God” (1 John 4:7).
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).
As part of an apologetic for his own apostleship, Paul describes some of the incredible ways God had communicated with and used him, and he emphasizes that he would boast in his weakness (2 Corinthians 12:9) rather than in his own strength or greatness. In this way, Paul affirms his apostleship but expresses that it is not for his own sake that he magnifies his ministry. Rather, he boasts in the strength of God.
After describing some of the many remarkable events in his ministry (2 Corinthians 11:1–29), Paul notes that he will boast in what pertains to his weakness (2 Corinthians 11:30). His humility is not a false humility, as he could have had much to boast about. He considers some of his “visions and revelations of the Lord” (2 Corinthians 12:1), noting that boasting is necessary but not profitable. As he is seeking to defend his apostleship from those who would question his authenticity, Paul recognizes he needs to mention these things. At the same time, he is not doing so in order to glorify himself. He recognizes the necessity of recounting these things, while emphasizing that he boasts in his weakness (2 Corinthians 12:9), not in his strength.
Paul recounts in the third person how “a man” (2 Corinthians 12:2) was caught up into the third heaven, into paradise (2 Corinthians 12:2, 4), and heard inexpressible things. Such a man could boast, as the experiences were certainly boast-worthy (2 Corinthians 12:5). Despite the incredible experience Paul had, he explains that he wants people to take his ministry at face value; he doesn’t want to have to defend it by citing his experiences (2 Corinthians 12:6). Nonetheless, because he had been given great revelations—experiences that might cause one to boast—he was given a thorn in the flesh, a messenger of Satan, “to keep me from exalting myself” (2 Corinthians 12:7, NASB). While Paul offers no specifics about this thorn, he adds that the severity was so great that he pleaded with God to remove it (2 Corinthians 12:8). God replied, “My grace is sufficient for you, for power is perfected in weakness” (2 Corinthians 12:9, NASB). Because God’s power was demonstrated through Paul’s weakness, Paul is glad to boast of his weakness to show the power of Christ dwelling in him (2 Corinthians 12:9). He can be content, recognizing that “when I am weak, then I am strong” (2 Corinthians 12:10). Paul’s strength is found not in himself but in God, who shows Himself to be strong even in the midst of human weakness.
Paul understands the principle that our strength is not in ourselves but in Christ. When we are weak, we are strong because of Him who works in us. Paul had to defend his apostleship, but he didn’t want to spotlight his own strength in doing so. Rather, he put the focus on the greatness of God. If people focused on Paul’s greatness, then Paul’s entire ministry would be misdirected. He was an apostle—a “sent one”—to testify of Jesus Christ. Like John the Baptist once said, “He must become greater; I must become less” (John 3:30). Paul was following a similar strategy in recognizing the glory of God as the focus.
Paul provides an excellent example to follow in demonstrating that, like Paul, we can boast in our weakness. When we appear strong, people focus on our strength, but when we are weak, God’s strength is evident. Paul boasts in his weakness, and we can boast in ours because, in our limitations, God is seen to be limitless.
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).
One of the wonderful truths of Scripture is found in Romans 8:1: “Therefore, there is now no condemnation for those who are in Christ Jesus.”
In his letter to the Romans, Paul presents the importance of the good news of Jesus Christ (Romans 1:16–17). We need this good news because all people, in their sin, are under condemnation (Romans 1:18—3:20). Paul then explains the gospel (Romans 3:21—4:25) and what it means to no longer be under condemnation, describing the implications of being declared righteous by God (Romans 5—8). He concludes this section of the epistle by affirming the eternality of the righteousness given by God and asserts that there is now no condemnation for those who are in Christ Jesus (Romans 8:1). Paul adds an example of the trustworthiness of God (Romans 9—11) and challenges believers in Christ to behave in a manner consistent with their new position of righteousness in Christ (Romans 12—16).
The need for salvation is universal because of our connection to Adam and his sin. Adam fell, his nature became sinful, and all humanity bears his image and likeness (Genesis 5). All people born of Adam are naturally under condemnation and separated from God like Adam was (Romans 5:12–15). But Paul explains that those who have believed in Christ are now positionally in Christ. They are justified, or declared righteous, by grace through the redemption in Christ (Romans 3:24), and they are now alive in Christ Jesus (Romans 6:11). They have eternal life (Romans 6:23). Elsewhere, Paul emphasizes that the one believing in Jesus now has a new identity in Christ (Ephesians 1:3–14). Where there was once condemnation by God, there is now justification by God. There is now no condemnation for those who are in Christ Jesus.
The believer’s new position, received by grace through faith (Ephesians 2:8–9), cannot be taken away. Once God declares someone righteous, no one can correctly accuse that person or justly condemn him (Romans 8:31–34). There is now no condemnation for those who are in Christ Jesus. When Jesus died on the cross, He took our condemnation upon Himself; He took the punishment that was due us all (1 Peter 3:18). All who believe in Him have eternal life (John 6:47) and are no longer condemned by God.
It is worth noting that the KJV and some other translations contain an added clause in Romans 8:1: “who walk not after the flesh but after the Spirit” (Romans 8:1, KJV). In the context, Paul explains that those who believe in Christ are those who walk by the Spirit, and the evidence of that is that they have the Spirit of God in them (Romans 8:9). Even if the added words in the KJV are not original to verse 1, the same truth (that we walk in the Spirit) is communicated in Romans 8:4 and Romans 8:9. Those who “walk after the Spirit” are those who are “in Christ”; these are two ways of describing the same thing. In other words, the statement of Romans 8:1 that there is now no condemnation to those who are in Christ Jesus is not conditional. Once someone has believed in Christ, he is in Christ and can never be separated from the love of Christ, as Paul explains in Romans 8:38–39. No created thing (including an individual) can separate anyone from the love of God that is in Christ. When Paul affirms that there is now no condemnation for those who are in Christ Jesus (Romans 8:1), we can be confident of our secure position in Christ.
As Jesus opened His famous Sermon on the Mount (Matthew 5:3–12), He described a series of blessings granted to true servants of God, along with corresponding rewards they will experience in the kingdom of heaven. These blessings, known as the Beatitudes, formed part of Christ’s intensive discipleship training for His chosen apostles. In the eighth beatitude, Jesus declared, “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven” (Matthew 5:10, ESV).
The word blessed was a familiar term for Jesus’ first-century audience. Rather than a fleeting happiness dependent on current circumstances, the blessedness that Jesus spoke of is deep, abiding, unshakable joy rooted in the assurance of God’s blessing, both in the present and in the future. Life in our Lord’s kingdom is one of profound joy and inner well-being that no person and no circumstance can take away.
The persons labeled “blessed” by Jesus represent a counterculture exhibiting values not typically welcomed by people of the world at large. All the Beatitudes demonstrate God’s reversal of the world’s values, but perhaps none so markedly as this eighth one. How can being persecuted be “blessed”? Persecution is never pleasant but involves suffering and often severe pain. The key is Jesus’ qualification that the blessed persecution comes “for righteousness’ sake.”
Some people suffer for doing evil, but that is punishment, not persecution. And some are persecuted for reasons unrelated to righteousness. But Jesus wasn’t offering a general blessing to all victims of persecution for any cause. No, He offered it only to those who were persecuted for actively pursuing the kingdom of righteousness and because of their faith in Jesus Christ (Matthew 5:11). Peter put it this way: “If you suffer for doing good and you endure it, this is commendable before God” (1 Peter 2:20).
Righteousness means more than just “being a good person.” It refers to a complete orientation of life toward God and His will. This kind of righteousness is highly visible: “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).
To endure persecution for the sake of righteousness requires uncompromising faithfulness to God despite every threat and pressure. The Old Testament prophets were considered heroes for facing this kind of abuse (Matthew 5:12; see also 2 Chronicles 36:16; Acts 7:51–53; James 5:10). Both the prophets of old and New Testament saints serve the same cause (the advancement of the kingdom of God) and the same King (Jesus Christ). Jesus promised that both would suffer mistreatment, but both would also receive inexpressible rewards in heaven.
In this eighth beatitude, Jesus expanded the “blessed are those” formula to add “rejoice and be glad” (Matthew 5:11–12). Rather than feeling discouraged, dismayed, enraged, or depressed, believers who find themselves persecuted for openly living for Christ and His kingdom have good reason to rejoice and be glad—for their reward in heaven is great. Our Lord offered this potent dose of hope and encouragement to those whose tenacious and brilliant pursuit of righteousness makes the enemies of God’s kingdom try to thwart and extinguish it.
True believers in Christ are righteous in God’s eyes (Romans 3:21–22; 2 Corinthians 5:21; Philippians 1:11). Our confession of faith in Jesus Christ and the moral way we live our lives prove to be offensive to the world, resulting in persecution for righteousness’ sake. Jesus faced persecution and was hated by the world, and so will all those who belong to Christ and boldly live for Him: “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” (John 15:19).
The phrase “I count everything as loss” in Philippians 3:8 would be literally translated as “I count all things as dung.” Paul has good reason for strong language in the context of Philippians 3. Paul had just listed several things that might have given him confidence in the flesh: he was a duly circumcised, law-keeping, zealous Pharisee of the stock of Benjamin. “But,” he says, “whatever were gains to me I now consider loss for the sake of Christ” (Philippians 3:7). And he continues: “Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ” (Philippians 3:8, KJV).
Paul begins Philippians 3 by urging his readers to avoid those who would require a Christian to undergo circumcision. Circumcision was meant to be a sign of the Abrahamic Covenant for the people of Israel. Jewish males had to be circumcised eight days after their birth (Genesis 17:10–12; Leviticus 12:2–3). The Old Testament requirement of circumcision led to a debate among the Christians in the early church (Acts 15:1–2), resulting in the Jerusalem Council (Acts 15:6). At the council, the church leaders ruled that circumcision was not required for salvation in Christ. God was blessing those who believed in Jesus with the Holy Spirit, regardless of whether they were circumcised (Acts 15:7–20). Gentile believers had been baptized into the body of Christ by the Spirit (1 Corinthians 12:13), and they did not need the external rite of circumcision.
It is in this context that Paul counts “all things as dung.” Paul sees the Judiazers (those who required circumcision) as “mutilators of the flesh” who were forcing an unnecessary rule on Gentile Christians (Philippians 3:3). We are not saved by fleshly acts, and we should “put no confidence in the flesh” (Philippians 3:4). If anyone had reason to boast in the flesh, it was Paul. He had achieved much before Christ found him, but he considered all that as dung. He gladly gave up his earthly accolades so that he “may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in a Christ—the righteousness that comes from God on the basis of faith” (Philippians 3:8–9). Paul was a religious leader—a good one, at that. However, that did not save him. Only the righteousness of Christ can save a person (Philippians 3:10; Ephesians 2:8–9). That righteousness is achieved through faith, not by one’s pedigree or an impressive resume of works.
Paul continues in Philippians 3:14 and puts works in its proper place: “I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus.” The works that provided self-righteousness Paul counts as dung, but the works that are a result of Christ’s righteousness he counts as worth striving after. The Philippians were righteous through faith in Jesus Christ (Philippians 1:1). Paul exhorts the them to live in a righteous manner, according to their position in Christ (Philippians 3:15–16).
Like the Philippians, we cannot work our way to heaven. It doesn’t matter how often we go to church, how many material possessions we give away, or how righteous we believe ourselves to be. Without faith in Jesus Christ, those things are like so much dung. However, the believer in Christ has been “created in Christ Jesus to do good works” (Ephesians 2:10). Those things that are in accordance with the will of God and found in the Scriptures are worthy of striving after. (Ephesians 2:8–9).
As Jesus prepared to depart this world, He knew that difficult days lay ahead for His disciples. He wanted them to be ready for the most challenging times they would ever face. Jesus explained how they could endure through the troubles of this life: “I have told you all this so that you may have peace in me. Here on earth you will have many trials and sorrows. But take heart, because I have overcome the world” (John 16:33, NLT).
Amid the storms of life in a dark and fallen world, inner peace is only possible through a relationship with Jesus Christ. The disciples could not depend on themselves to survive the trials and persecution they would soon endure. Instead, they would have to rely entirely on Jesus and everything He had taught them while living and ministering with them.
Fearing for their lives, the disciples would abandon Jesus at the cross (Matthew 26:56). They would be scattered (Mark 14:50; Acts 8:1), arrested (Acts 5:17–21), thrown out of synagogues (John 16:2; Acts 13:14–52), and martyred for their faith in Jesus (Acts 7:54–8:3), but they would not go astray because they would remember the Lord’s words: “Take courage! I have overcome the world” (NASB).
The Greek word translated “overcome” means “to defeat, to win a victory over, as in a contest or military conflict.” The “world” is the created physical realm, the domain of existence here on earth, which is considered distinct from the heavenly or spiritual realm. Jesus knows that here on earth we encounter trouble and sorrow. But He has overcome the world and every earthly obstacle for us.
What has Jesus overcome for us in the world?
Anxieties and cares: Christ’s victory over the world is multifaceted. First, He gives His followers peace to overcome their troubled hearts: “Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid” (John 14:27). Those who believe in Jesus Christ don’t have to live with anxious hearts but can experience the gift of His otherworldly peace (John 14:1). We do this by bringing every situation to Him in prayer, depending wholly on Him to meet our needs (Philippians 4:6). The Lord’s peace transcends all the confusion, fear, and anxiety of this world like a shield set over our minds and hearts as we live secure in Jesus Christ (Philippians 4:7).
Hatred and persecution: It’s important to remember that Christ’s victory over the world does not physically remove us from the battle. We will face the same hatred Jesus did: “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 what I told you: ‘A servant is not greater than his master.’ If they persecuted me, they will persecute you also” (John 15:18–20). We overcome the world because we belong to God. His Spirit lives in us and “is greater than the one who is in the world” (1 John 4:4).
Paul asked the Romans, “Can anything ever separate us from Christ’s love? Does it mean he no longer loves us if we have trouble or calamity, or are persecuted, or hungry, or destitute, or in danger, or threatened with death?” (Romans 8:35, NLT). He answers his own question with a resounding, “No, despite all these things, overwhelming victory is ours through Christ, who loved us” (Romans 8:37, NLT).
Sin and temptation: Temptation to sin will always be a part of our lives in this world, but Christ gives us victory over sin. Before salvation, the Bible says we lived like we were dead in disobedience and sin “just like the rest of the world, obeying the devil—the commander of the powers in the unseen world. He is the spirit at work in the hearts of those who refuse to obey God” (Ephesians 2:1–2, NLT). We used to follow only the passions and inclinations of our sinful nature (Ephesians 2:3). “But God is so rich in mercy, and he loved us so much, that even though we were dead because of our sins, he gave us life when he raised Christ from the dead. . . . For he raised us from the dead along with Christ and seated us with him in the heavenly realms because we are united with Christ Jesus” (Ephesians 2:4–6, NLT).
Spiritual forces: Jesus not only paid the penalty for our sin, but He also won a pivotal victory over Satan and all the supernatural powers of evil who are aligned with him (Colossians 2:15; Hebrews 2:14). The devil has been defeated through Jesus Christ. As believers, we appropriate Christ’s victory when we put on the whole armor of God (Ephesians 6:10–18).
Sorrow and death: Death is an inevitable reality for all people, but for believers in Jesus Christ, death means victory over our last enemy (1 Corinthians 15:26–27). Through His atoning sacrifice on the cross and subsequent resurrection, Jesus overcame the world by conquering death. He shares that victory with all who repent and believe in Him as Lord and Savior: “For every child of God defeats this evil world, and we achieve this victory through our faith. And who can win this battle against the world? Only those who believe that Jesus is the Son of God” (1 John 5:4–5, NLT). Christ’s death grants salvation and eternal life to all who believe in Him.
Jesus told Martha after the death of her brother Lazarus, “I am the resurrection and the life. The one who believes in me, even if he dies, will live. Everyone who lives and believes in me will never die” (John 11:25–26, CSB).
Christ grants that we overcome the world in Him, and He gives us the right to sit with Him on His heavenly throne at the right hand of God the Father (Revelation 3:21; Hebrews 10:12; Romans 8:34). There, in our eternal home in God’s kingdom, we will live forever in the Lord’s presence: “Look, God’s home is now among his people! He will live with them, and they will be his people. God himself will be with them. He will wipe every tear from their eyes, and there will be no more death or sorrow or crying or pain. All these things are gone forever” (Revelation 21:3–4, NLT).
In 1 John 1:1, John begins his letter by proclaiming the Word of life: “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched—this we proclaim concerning the Word of life.” The “Word of life” refers to Jesus, and can also refer to the gospel, the message of salvation and reconciliation made possible by the Son of God (Philippians 2:16).
The Greek term for “word” is logos, recognized by Greeks as the medium through which God created the world and communicated with His creation. The Jews understood “the word” in the Old Testament as the means through which God created the cosmos (Psalm 33:6). Given these understandings, John aptly introduces Jesus as the Logos in both his Gospel and his first letter, emphasizing Jesus as the One through whom the world was made and life blossomed (John 1:3–4).
Eternal life also comes through Jesus, confirming His role as the Word of life. As John 3:16 indicates, “For this is how God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life” (NLT). Jesus, in John 14:6, identifies Himself as “the way, the truth and the life.”
Thus, only the Word of Life imparts true life; seeking eternal life apart from Him proves futile. Jesus is not just the Giver of life; He is life. Believing in the person and redemptive work of the Word of life grants eternal life.
Today, Christians are often considered intolerant for proclaiming Jesus as the only way to God. In light of many options, why should we hold on to the exclusivity of Christ? Even professed Christians struggle with this. However, it is not intolerant for God to possess the key to His presence. He controls access to His home in heaven, just as we possess access to ours on earth.
The crucial question is whether Jesus is who Scripture presents Him to be. If yes, denying His exclusivity would be unloving, especially when we profess Him as Savior. The only loving response to those who are spiritually hungry is to point them to where the Bread is.
Following Jesus’ miracle of the feeding of five thousand, the Lord gave a discourse on His being the Bread of life that came down from heaven (John 6:35). Many turned away from Jesus at that time (verse 66). “Then Jesus turned to the Twelve and asked, ‘Are you also going to leave?’ Simon Peter replied, ‘Lord, to whom would we go? You have the words that give eternal life’” (verses 67–68, NLT). The Bread of life is the Word of life, and the disciples recognized this truth.
Jesus is the Word of life, the Logos that gave life at creation and gives life in the new creation.
In John 8 Jesus exhorts His listeners that if they abide in His word they would be truly His disciples, they would know the truth, and that truth would make them free (John 8:31–32). They were a bit surprised to hear that because, as they were descendants of Abraham, they thought they had never been enslaved (John 8:33). Jesus then explained that, if a person is committing sin, that person is enslaved by sin, and slavery is not fitting for sons (John 8:34–35). But if the Son—Jesus says, referring to Himself—makes us free, then we “are free indeed” (John 8:36). He is the Son who remains forever, so what He determines shall stand. When He gives the recipe that we are “free indeed,” it is a reliable recipe because of who He is. The condition for becoming “free indeed” is that His hearers should abide (or dwell) in His word. He later explains that keeping His word results in eternal life (John 8:52), and He challenges His hearers that they need to believe in Him (John 8:46).
The apostle Paul gives us a further implication of “we are free indeed” (John 8:36). After expressing that there is no condemnation for those who are in Christ Jesus (Romans 8:1), Paul adds that in Christ Jesus we have been set free from the law of sin and death (Romans 8:2). Because of that new freedom, we are no longer in bondage to sinfulness, and now we can choose righteousness (Romans 9:12–15). Peter adds a caution that we use this freedom not as an excuse for evil but that we use this freedom to walk in devoted service to God—as bondslaves (1 Peter 2:16).
Jesus came offering something very special, and if we take Him at His word then we are free indeed. He is “the truth” (John 14:6), and He desires that we abide in Him and walk in Him. As He expresses in John 15:5, “I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing.” Jesus wants to set us free from the curse of sin, shame, and death. He gave His own life so that we could be “free indeed” and asks us simply to believe in Him.
The true freedom that Jesus gives is freedom (1) from the penalty of sin—there is no more condemnation for those in Him (Romans 8:1), and no longer are we children of wrath (Ephesians 2:1–3); (2) from the power of sin—no longer are we in bondage to sin, but now we can do righteousness; without faith it is impossible to please Him, but, with faith, we can please Him (Hebrews 11:6); and one day we will be free (3) from the presence of sin—when our eternal life is fulfilled, we will be like Him and without sin (Romans 8:28–30).
The Bible says that “love is of God” and “God is love” (1 John 4:7–8); in other words, love is a fundamental characteristic of who God is. Everything God does is impelled and influenced by His love. There is a distinct word for the type of love that God displays. In the Greek, this word is agape, and it refers to a benevolent and charitable love that seeks the best for the loved one.
First John 4:18 says that “perfect love casts out fear.” The whole verse says this: “There is no fear in love. But perfect love casts out fear, because fear has to do with punishment. The one who fears is not made perfect in love.” The context here is important: verse 17 says, “This is how love is made complete among us so that we will have confidence on the day of judgment: In this world we are like Jesus.”
The “fear” that perfect loves casts out is the fear of God’s judgment. We know that Judgment Day is coming, but those who are in Christ know the love of God, which drives away fear of condemnation. The dismissal of the fear of judgment is one of the main functions of God’s love. The person without Christ is under judgment and has plenty to fear (John 3:18), but, once a person is in Christ, the fear of judgment is gone. He is reconciled to God, and “there is now no condemnation for those who are in Christ Jesus” (Romans 8:1).
Part of understanding the love of God is knowing that God’s judgment fell on Jesus at the cross so that we can be spared: “The Lord has laid on him the iniquity of us all” (Isaiah 53:6). Jesus’ sacrifice propitiated (appeased) God’s justice and won His good favor (1 John 2:2, ESV). Jesus spoke often of His mission: “God did not send his Son into the world to condemn the world, but to save the world through him” (John 3:17). The only person who must fear judgment is the one who rejects Jesus Christ: “Whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son” (verse 18).
The Bible says that nothing can separate the believer from the love of God in Christ (Romans 8:38–39). God’s love does not wax and wane; it is not a fickle, emotional sensation. God’s love for sinners is why Christ died on the cross. God’s love for those who trust in Christ is why He holds them in His hand and promises never to let them go (John 10:29). That divine love should take away our fear: “Do not be afraid, little flock, for your Father has been pleased to give you the kingdom” (Luke 12:32).
“God has not given us a spirit of fear, but of power and of love and of a sound mind” (2 Timothy 1:7, NKJV). A spirit of fearfulness and timidity does not come from God. Sometimes this “spirit of fear” overcomes us, and to overcome it we need to trust in and love God more completely. “There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love” (1 John 4:18). If, as a child of God, we still fear God’s punishment, we have not yet reached the point of maturity in love. To help us be complete in love, God has liberally sprinkled encouragement against fear throughout the Bible. God tells us not to be afraid of being alone, of being too weak, of not being heard in our prayers, or of being destitute of physical necessities. These admonishments cover many different aspects of the “spirit of fear.”
The key to overcoming fear is total and complete trust in God. Trusting God is how Shadrach, Meshach, and Abednego faced the fiery furnace without fear (Daniel 3). Trusting God is how Stephen stood before his killers fearlessly (Acts 7). To trust God is to refuse to give in to fear. Even in the darkest times, we can trust in God to make things right. This trust comes from knowing God and knowing that He is good. Once we have learned to put our trust in God, we will no longer be afraid of the things that come against us. We will be like the psalmist who said with confidence, “Let all who take refuge in you be glad; let them ever sing for joy. Spread your protection over them, that those who love your name may rejoice in you” (Psalm 5:11).
In summary, the word perfect in 1 John 4:18 means “complete” or “mature,” and the love that is referred to is God’s selfless agape love. The fear that this perfect love drives out is the fear of punishment. We have God’s promise that believers in Jesus Christ will not be judged with the world: “God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ” (1 Thessalonians 5:9; cf. 1 Corinthians 11:32). We can say with the psalmist, “In God I trust and am not afraid” (Psalm 56:11).
The Greek term for “word” is logos, recognized by Greeks as the medium through which God created the world and communicated with His creation. The Jews understood “the word” in the Old Testament as the means through which God created the cosmos (Psalm 33:6). Given these understandings, John aptly introduces Jesus as the Logos in both his Gospel and his first letter, emphasizing Jesus as the One through whom the world was made and life blossomed (John 1:3–4).
Eternal life also comes through Jesus, confirming His role as the Word of life. As John 3:16 indicates, “For this is how God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life” (NLT). Jesus, in John 14:6, identifies Himself as “the way, the truth and the life.”
Thus, only the Word of Life imparts true life; seeking eternal life apart from Him proves futile. Jesus is not just the Giver of life; He is life. Believing in the person and redemptive work of the Word of life grants eternal life.
Today, Christians are often considered intolerant for proclaiming Jesus as the only way to God. In light of many options, why should we hold on to the exclusivity of Christ? Even professed Christians struggle with this. However, it is not intolerant for God to possess the key to His presence. He controls access to His home in heaven, just as we possess access to ours on earth.
The crucial question is whether Jesus is who Scripture presents Him to be. If yes, denying His exclusivity would be unloving, especially when we profess Him as Savior. The only loving response to those who are spiritually hungry is to point them to where the Bread is.
Following Jesus’ miracle of the feeding of five thousand, the Lord gave a discourse on His being the Bread of life that came down from heaven (John 6:35). Many turned away from Jesus at that time (verse 66). “Then Jesus turned to the Twelve and asked, ‘Are you also going to leave?’ Simon Peter replied, ‘Lord, to whom would we go? You have the words that give eternal life’” (verses 67–68, NLT). The Bread of life is the Word of life, and the disciples recognized this truth.
Jesus is the Word of life, the Logos that gave life at creation and gives life in the new creation.
In John 8 Jesus exhorts His listeners that if they abide in His word they would be truly His disciples, they would know the truth, and that truth would make them free (John 8:31–32). They were a bit surprised to hear that because, as they were descendants of Abraham, they thought they had never been enslaved (John 8:33). Jesus then explained that, if a person is committing sin, that person is enslaved by sin, and slavery is not fitting for sons (John 8:34–35). But if the Son—Jesus says, referring to Himself—makes us free, then we “are free indeed” (John 8:36). He is the Son who remains forever, so what He determines shall stand. When He gives the recipe that we are “free indeed,” it is a reliable recipe because of who He is. The condition for becoming “free indeed” is that His hearers should abide (or dwell) in His word. He later explains that keeping His word results in eternal life (John 8:52), and He challenges His hearers that they need to believe in Him (John 8:46).
The apostle Paul gives us a further implication of “we are free indeed” (John 8:36). After expressing that there is no condemnation for those who are in Christ Jesus (Romans 8:1), Paul adds that in Christ Jesus we have been set free from the law of sin and death (Romans 8:2). Because of that new freedom, we are no longer in bondage to sinfulness, and now we can choose righteousness (Romans 9:12–15). Peter adds a caution that we use this freedom not as an excuse for evil but that we use this freedom to walk in devoted service to God—as bondslaves (1 Peter 2:16).
Jesus came offering something very special, and if we take Him at His word then we are free indeed. He is “the truth” (John 14:6), and He desires that we abide in Him and walk in Him. As He expresses in John 15:5, “I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing.” Jesus wants to set us free from the curse of sin, shame, and death. He gave His own life so that we could be “free indeed” and asks us simply to believe in Him.
The true freedom that Jesus gives is freedom (1) from the penalty of sin—there is no more condemnation for those in Him (Romans 8:1), and no longer are we children of wrath (Ephesians 2:1–3); (2) from the power of sin—no longer are we in bondage to sin, but now we can do righteousness; without faith it is impossible to please Him, but, with faith, we can please Him (Hebrews 11:6); and one day we will be free (3) from the presence of sin—when our eternal life is fulfilled, we will be like Him and without sin (Romans 8:28–30).
The Bible says that “love is of God” and “God is love” (1 John 4:7–8); in other words, love is a fundamental characteristic of who God is. Everything God does is impelled and influenced by His love. There is a distinct word for the type of love that God displays. In the Greek, this word is agape, and it refers to a benevolent and charitable love that seeks the best for the loved one.
First John 4:18 says that “perfect love casts out fear.” The whole verse says this: “There is no fear in love. But perfect love casts out fear, because fear has to do with punishment. The one who fears is not made perfect in love.” The context here is important: verse 17 says, “This is how love is made complete among us so that we will have confidence on the day of judgment: In this world we are like Jesus.”
The “fear” that perfect loves casts out is the fear of God’s judgment. We know that Judgment Day is coming, but those who are in Christ know the love of God, which drives away fear of condemnation. The dismissal of the fear of judgment is one of the main functions of God’s love. The person without Christ is under judgment and has plenty to fear (John 3:18), but, once a person is in Christ, the fear of judgment is gone. He is reconciled to God, and “there is now no condemnation for those who are in Christ Jesus” (Romans 8:1).
Part of understanding the love of God is knowing that God’s judgment fell on Jesus at the cross so that we can be spared: “The Lord has laid on him the iniquity of us all” (Isaiah 53:6). Jesus’ sacrifice propitiated (appeased) God’s justice and won His good favor (1 John 2:2, ESV). Jesus spoke often of His mission: “God did not send his Son into the world to condemn the world, but to save the world through him” (John 3:17). The only person who must fear judgment is the one who rejects Jesus Christ: “Whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son” (verse 18).
The Bible says that nothing can separate the believer from the love of God in Christ (Romans 8:38–39). God’s love does not wax and wane; it is not a fickle, emotional sensation. God’s love for sinners is why Christ died on the cross. God’s love for those who trust in Christ is why He holds them in His hand and promises never to let them go (John 10:29). That divine love should take away our fear: “Do not be afraid, little flock, for your Father has been pleased to give you the kingdom” (Luke 12:32).
“God has not given us a spirit of fear, but of power and of love and of a sound mind” (2 Timothy 1:7, NKJV). A spirit of fearfulness and timidity does not come from God. Sometimes this “spirit of fear” overcomes us, and to overcome it we need to trust in and love God more completely. “There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love” (1 John 4:18). If, as a child of God, we still fear God’s punishment, we have not yet reached the point of maturity in love. To help us be complete in love, God has liberally sprinkled encouragement against fear throughout the Bible. God tells us not to be afraid of being alone, of being too weak, of not being heard in our prayers, or of being destitute of physical necessities. These admonishments cover many different aspects of the “spirit of fear.”
The key to overcoming fear is total and complete trust in God. Trusting God is how Shadrach, Meshach, and Abednego faced the fiery furnace without fear (Daniel 3). Trusting God is how Stephen stood before his killers fearlessly (Acts 7). To trust God is to refuse to give in to fear. Even in the darkest times, we can trust in God to make things right. This trust comes from knowing God and knowing that He is good. Once we have learned to put our trust in God, we will no longer be afraid of the things that come against us. We will be like the psalmist who said with confidence, “Let all who take refuge in you be glad; let them ever sing for joy. Spread your protection over them, that those who love your name may rejoice in you” (Psalm 5:11).
In summary, the word perfect in 1 John 4:18 means “complete” or “mature,” and the love that is referred to is God’s selfless agape love. The fear that this perfect love drives out is the fear of punishment. We have God’s promise that believers in Jesus Christ will not be judged with the world: “God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ” (1 Thessalonians 5:9; cf. 1 Corinthians 11:32). We can say with the psalmist, “In God I trust and am not afraid” (Psalm 56:11).
Second Timothy contains the poignant testimony of the apostle Paul, who says his life is “being poured out like a drink offering” and the time of his death had come (2 Timothy 4:6). In verse 5 he says, “But you [Timothy], keep your head in all situations, endure hardship, do the work of an evangelist, discharge all the duties of your ministry.” There was no better man than Paul to give advice about endurance under suffering for the Lord Jesus. Paul had been imprisoned, beaten, stoned, shipwrecked, hungry, cold, and destitute (2 Corinthians 11:23–28). In spite of all this and more, Paul managed to endure the suffering, finish the race, and keep the faith (2 Timothy 4:7).
Hardships come in a variety of ways. Temptations, illnesses, lost jobs, broken relationships, and persecution for one’s faith are all forms of hardship. Christians should not be taken by surprise when hardships come: Jesus warned us, “In this world you will have trouble” (John 16:33). The good news is that Jesus followed up His warning with this word of encouragement: “But take heart! I have overcome the world.” We can endure by His grace.
To endure is more than just continuing to exist; it is continuing to exist in the same manner as before the suffering began. If Paul had lived through his sufferings but at some point had thrown up his hands in defeat, stopped being obedient to God, or no longer worked for the cause of Christ, he would not have “endured.” If he had responded to his sufferings with an attitude of bitterness, anger, or retaliation, then Paul could not have said that he “endured.”
Paul’s response to suffering was not to buckle under the weight of circumstance but to realize Christ has called His church to endure hardship (John 16:33; Luke 14:27). Paul said that he rejoiced because in his flesh he was filling up what was lacking in Christ’s afflictions (Colossians 1:24). Every time Paul was beaten, chained, or hungry, he identified more with Christ in his flesh. Paul could rejoice because suffering in his flesh for the sake of the church is a privilege of sharing in the sufferings of Christ (Philippians 3:10).
As Christians, we should turn to God with our suffering, and He will be faithful to help us undergo every trial and overcome every temptation (1 Corinthians 10:13). We can learn to have the same joy as Paul had during trials, knowing that suffering produces virtues such as endurance, godly character, and lively hope (Romans 5:3–5).
To “endure” does not mean simply to grin and bear it. Christians will feel sad, betrayed, or even angry at times. These emotions in and of themselves are not bad; they only become sin when we allow them to take root in our lives and produce bitterness, evil thoughts of revenge, or unforgiveness. Believers must remember that everything that comes into our lives is under the control of a sovereign God who has promised He is working all things out for the good of those who love Him and are called according to His purpose (Romans 8:28).
Jesus is the ultimate example of someone who endured hardship (Hebrews 12:2). The author of Hebrews reminds believers of Christ’s perseverance at the hands of sinners. Jesus, in spite of great suffering, never turned back, even from the cross (Hebrews 12:2–4). Hebrews 12:2 says Jesus endured the cross “for the joy set before him.” Although Christ knew the suffering the cross would provide, His anticipated joy enabled Him to keep going; He knew what the rewards would be—the redemption of mankind and a seat at the right hand of God. In the same way, Christians can find hope to endure when we consider the rewards God has promised us. “Do not throw away your confidence; it will be richly rewarded. You need to persevere so that when you have done the will of God, you will receive what he has promised. For, ‘In just a little while, he who is coming will come and will not delay.’ And, ‘But my righteous one will live by faith. And I take no pleasure in the one who shrinks back.’ But we do not belong to those who shrink back and are destroyed, but to those who have faith and are saved” (Hebrews 10:35–39).
Before we can learn to trust that God is in control of all of life’s circumstances, we have to answer four questions: Is God really in control? How much control does He have? If He is not in complete control, then who/what is? How can I learn to trust that He is in control and rest in that?
Is God really in control? The concept of the control of God over everything is called the “sovereignty” of God. Nothing gives us strength and confidence like an understanding of the sovereignty of God in our lives. God’s sovereignty is defined as His complete and total independent control over every creature, event, and circumstance at every moment in history. Subject to none, influenced by none, absolutely independent, God does what He pleases, only as He pleases, always as He pleases. God is in complete control of every molecule in the universe at every moment, and everything that happens is either caused or allowed by Him for His own perfect purposes.
“The LORD of hosts has sworn, saying, ‘Surely, as I have thought, so it shall come to pass, And as I have purposed, so it shall stand’” (Isaiah 14:24). Nothing is random or comes by chance, especially not in the lives of believers. He “purposed” it. That means to deliberately resolve to do something. God has resolved to do what He will do, and nothing and no one stands in His way. “I make known the end from the beginning, from ancient times, what is still to come. I say: My purpose will stand, and I will do all that I please” (Isaiah 46:10). This is our powerful, purposeful God who is in control of everything. That should bring us great comfort and help to alleviate our fears.
But exactly how much control does God have? God’s total sovereignty over all creation directly contradicts the philosophy of open theism, which states that God doesn’t know what’s going to happen in the future any more than we do, so He has to constantly be changing His plans and reacting to what the sinful creatures do as they exercise their free will. God isn’t finding out what’s going to happen as events unfold. He is continuously, actively running things—ALL things—here and now. But to think He needs our cooperation, our help, or the exercise of our free will to bring His plans to pass puts us in control over Him, which makes us God. Where have we heard that lie before? It’s a rehash of Satan’s same old lie from the Garden—you shall be like God (Genesis 3:5). Our wills are only free to the extent that God allows us that freedom and no farther. “All the peoples of the earth are regarded as nothing. He does as he pleases with the powers of heaven and the peoples of the earth. No one can hold back his hand or say to him: ‘What have you done?’” (Daniel 4:35). No one’s free will trumps the sovereignty of God.
Some people find it appealing to think that Satan has control over a certain amount of life, that God is constantly revising His plans to accommodate Satan’s tricks. The book of Job is a clear illustration of just who has the sovereign power and who doesn’t. Satan came to God and, in effect, said, “Job only serves you because you protect him.” So God gave Satan permission to do certain things to Job but no more (Job 1:6–22). Could Satan do more than that? No. God is in control over Satan and his demons who try to thwart God’s plans at every step.
Satan knew from the Old Testament that God’s plan was for Jesus to come to the earth, be betrayed, crucified and resurrected, and provide salvation for millions, and if there was any way to keep that from happening, Satan would have done it. If just one of the hundreds of prophecies about the Messiah could have been caused by Satan to fail to come to pass, the whole thing would have collapsed. But the numbers of independent, “free will” decisions made by thousands of people were designed by God to bring His plan to pass in exactly the way He had planned it from the beginning, and Satan couldn’t do a thing about it.
Jesus was “delivered by the determined purpose and foreknowledge of God” (Acts 2:23). No action by the Romans, the Pharisees, Judas, or anyone else kept God’s plan from unfolding exactly the way He purposed it from before the foundation of the world. Ephesians 1 says we were chosen in Him before the world was even created. We were in the mind of God to be saved by faith in Christ. That means God knit together Satan’s rebellion, Adam and Eve’s sin, the fall of the human race, and the death and crucifixion of Christ—all seemingly terrible events—to save us before He created us. Here is a perfect example of God working all things together for good (Romans 8:28).
Unlimited in power, unrivalled in majesty, and not thwarted by anything outside Himself, our God is in complete control of all circumstances, causing or allowing them for His own good purposes and plans to be fulfilled exactly as He has foreordained.
Finally, the only way to trust in God’s sovereign control and rest in it is to know God. Know His attributes, know what He has done in the past, and this builds confidence in Him. Daniel 11:32b says, “The people who know their God shall be strong, and carry out great exploits.” Imagine that kind of power in the hands of an evil, unjust god. Or a god that really doesn’t care about us. But we can rejoice in our God’s sovereignty, because it is overshadowed by His goodness, His love, His mercy, His compassion, His faithfulness, and His holiness.
But we can’t trust someone we don’t know, and there is only one way to know God—through His Word. There is no magic formula to make us spiritual giants overnight, no mystical prayer to pray three times a day to mature us, build our faith, and make us towers of strength and confidence. There is only the Bible, the single source of power that will change our lives from the inside out. But it takes effort, diligent, everyday effort, to know the God who controls everything. If we drink deeply of His Word and let it fill our minds and hearts, the sovereignty of God will become clear to us, and we will rejoice in it because we will know intimately and trust completely the God who controls all things for His perfect purpose.
In 2 Corinthians 5:1–8, the apostle Paul discusses the future hope and glorious reality that awaits believers in heaven. He begins by describing a spiritual, eternal dwelling place that God has prepared for believers after they die and depart this earth: “For we know that if the tent that is our earthly home is destroyed, we have a building from God, a house not made with hands, eternal in the heavens” (2 Corinthians 5:1, ESV).
In this passage, Paul refers explicitly to the believer’s body. The temporary body—the “tent”—will be destroyed, but the resurrection body—the “house not made with hands”—will be everlasting (see Philippians 3:21; Romans 8:11, 23).
Being a tentmaker by trade (Acts 18:1–3), Paul considered the tent (skēnous in Greek) a fitting analogy for the temporary nature of our current earthly, mortal bodies. The human body is temporal, weak, and prone to decay, much like the simple, insubstantial, non-permanent structures Paul made with his hands. Tents serve a purpose, but they are not meant to be permanent dwelling places. By contrast, our future heavenly bodies will be permanent, beautiful, and glorious. They are our “forever home” that will never show signs of weakness or decay (see Philippians 3:20–21). They are “made for us by God himself and not by human hands” (2 Corinthians 5:1, NLT).
Elsewhere, Paul further compares our earthly bodies to our future heavenly ones: “The glory of the heavenly bodies is different from the glory of the earthly bodies. . . . Our earthly bodies are planted in the ground when we die, but they will be raised to live forever. Our bodies are buried in brokenness, but they will be raised in glory. They are buried in weakness, but they will be raised in strength. They are buried as natural human bodies, but they will be raised as spiritual bodies. For just as there are natural bodies, there are also spiritual bodies. . . . What comes first is the natural body, then the spiritual body comes later” (1 Corinthians 15:40–46, NLT).
Right now, we live in a tent, but our permanent home is a house and “our citizenship is in heaven” (Philippians 3:20). This “house not made with hands” is durable, built to weather every storm, and spiritual. Because it is “a building from God,” it is His gift—the gift of eternal life (John 3:16; 4:10; Romans 6:23; 2 Corinthians 9:15; Ephesians 2:8–9). Paul explains, “Our physical bodies cannot inherit the Kingdom of God. These dying bodies cannot inherit what will last forever” (1 Corinthians 15: 50, NLT). To live forever, “our dying bodies must be transformed into bodies that will never die; our mortal bodies must be transformed into immortal bodies” (1 Corinthians 15: 54, NLT). While we are on earth, an inner, spiritual transformation begins at salvation and continues our whole lives through the process of sanctification (John 17:17; Romans 6:3–10; 8:29; 2:1–21; 1 Corinthians 1:2). But the outer transformation of our bodies will not take place until the resurrection.
Paul’s mention of a house not made with human hands emphasizes the hope of resurrection life and the assurance of eternal life with God. It echoes Jesus’ description of His own resurrection body. Foreseeing His death and resurrection, Jesus said, “I will destroy this temple made with human hands and in three days will build another, not made with hands” (Mark 14:58).
As Christians, we need not fear death or the destruction of our bodies. No matter what happens to these mortal tents we live in now, we will inherit imperishable, glorified bodies. The house not made with hands in which we will dwell completes the transformation and redemption that comes through faith in Jesus Christ. After Jesus was resurrected, He told His disciples, “Because I live, you also will live” (John 14:19). Since Jesus rose from the dead and is alive, we know that death cannot claim us. We will live forever with Him (Romans 5:10; Ephesians 2:5; Revelation 20:4).
One day, this tent will be taken down. When we die, our physical bodies will be destroyed. They will go to the grave and return to dust (see Genesis 3:19; Psalm 90:3; Job 34:15). But our spirit will go to be with Christ (see Ecclesiastes 12:7; Philippians 1:20–24; 2 Corinthians 5:8–10; 2 Peter 1:13). Then, when Jesus returns for His church, He will raise our dead bodies in glory. Body and spirit will be joined together for all eternity, comprising a glorious building from God, a house not made with hands (1 Corinthians 15:35–58; 1 Thessalonians 4:13–18).
The opening verses of John’s Gospel introduce us to Jesus Christ as the incarnation of God. John wants his readers to know that Jesus is fully God in human form. John then reveals the purpose of God coming to earth as a human: “In him was life, and that life was the light of all mankind. The light shines in the darkness, and the darkness has not overcome it” (John 1:4–5). Jesus Christ came to bring the light of God’s life into a spiritually dark and dying world.
In Genesis, the creation of light was God’s first creative move (Genesis 1:3). In the process of generating life, light was God’s initial instrument for illuminating the dark and formless void. It was the inaugural instance of God shining light in the darkness.
When John spoke of the Incarnation, he was echoing the creation account. Scripture tells us over and again that God is the source of life and light: “For you are the fountain of life, the light by which we see” (Psalm 36:9, NLT; see also Acts 17:28; Psalm 27:1). “God is light; in him there is no darkness at all” (1 John 1:5). Jesus Christ is God’s light sent down to earth to pierce through the darkness. That light is God’s life, both physical and eternal. Jesus said, “I am the resurrection and the life. The one who believes in me will live, even though they die” (John 11:25; see also John 14:6). The life within Christ is the life of God: “For as the Father has life in himself, so he has granted the Son also to have life in himself” (John 5:26).
The Bible tells us that the life of Christ serves as a light to all people. That life is the light of truth—the message of Christ’s salvation and eternal life with God: “God has given us eternal life, and this life is in his Son” (1 John 5:11). The brilliance of Christ’s life and truth shine like a light into the darkness of this world.
In the New Testament, light and darkness are common symbols of good and evil. It’s clear that light in John 1:5represents life, and ultimately, eternal life with God in His heavenly kingdom. Darkness is the absence of light—the lack of God. It represents the power of evil, sin, and unbelief in this world, all of which lead to eternal death (John 3:19; Job 10:22; 38:15; 1 Samuel 2:9).
John continues to focus on the theme of light and darkness throughout his gospel. In John 8:12, Jesus proclaims to the people, “I am the light of the world. If you follow me, you won’t have to walk in darkness, because you will have the light that leads to life” (NLT). John 1:5 says the darkness “has not overcome” the light because evil cannot overpower Jesus Christ, who states, “I have come into the world as a light, so that no one who believes in me should stay in darkness” (John 12:46).
Jesus declared that those who believe in the light become sons and daughters of the light: “Put your trust in the light while there is still time; then you will become children of the light” (John 12:36, NLT). According to the apostle Paul, Christians have passed from darkness into light: “For once you were full of darkness, but now you have light from the Lord. So live as people of light!” (Ephesians 5:8, NLT).
By loving one another, believers shine light into the darkness: “Yet I am writing you a new command; its truth is seen in him and in you, because the darkness is passing and the true light is already shining. Anyone who claims to be in the light but hates a brother or sister is still in the darkness. Anyone who loves their brother and sister lives in the light, and there is nothing in them to make them stumble. But anyone who hates a brother or sister is in the darkness and walks around in the darkness. They do not know where they are going, because the darkness has blinded them” (1 John 2:8–11).
The nature of light is to shine, and darkness cannot exist in the presence of light. Just as a bright street lamp discourages criminal mischief at night, so the light of Christ dispels the darkness of sin in the world. Just as the first rays of dawn pierce the blackness of night, God’s light and truth carry spiritual awakening to darkened hearts.
The light shines in the darkness means Jesus Christ has come into the world, bringing the good news of God’s salvation to every person. As Isaiah foretold, “The people walking in darkness have seen a great light; on those living in the land of deep darkness a light has dawned” (Isaiah 9:2). The life of Jesus, which is the life of the Creator God Himself, is the light of the world. No power of darkness can defeat or snuff out this light (Matthew 16:18; John 16:33).
Jesus is the giver of life and bearer of light. The Son of God continues to shine His light to humankind through His church, the body of Christ (Philippians 2:15). Whoever believes in Him receives eternal life (John 3:15; see also Psalm 112:4).
Jesus stated plainly that the mark of a true disciple of Christ is that he remains faithful to His teachings. He told the Jews who believed in Him, “If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free” (John 8:31–32, ESV).
The word know in John 8:32 is translated from a Greek verb that means “to know experientially.” Understanding something with the mind or intellect, often called “head knowledge,” is different than knowing something experientially. We can know that something is bad for us yet still do it. But when we take Jesus at His word and practice “the truth that comes from him,” then we will “throw off [our] old sinful nature and [our] former way of life” and “let the Spirit renew [our] thoughts and attitudes” so that the truth we live by sets us free “to be like God—truly righteous and holy” (Ephesians 4:20–24).
We shall know the truth in a way that sets us free from our old sinful way of life when we know Jesus experientially, in word, deed, and truth (see Colossians 3:17; 1 John 3:18). “Our actions will show that we belong to the truth” (1 John 3:19, NLT).
Knowing the truth means experiencing Jesus Christ by accepting His teachings as absolute truth and then living in faithful obedience to them. We receive the message of the gospel and the teachings of Christ, and then we abide by them. The apostle John often framed the concept of true discipleship as knowing the truth of Christ experientially: “And we can be sure that we know him if we obey his commandments” (1 John 2:3, NLT; see also 1 John 2:29; 3:16, 24).
Knowing the truth is a rock-steady way of life. John 8:32 upholds the biblical concept that truth is the only dependable foundation for constructing one’s life (see also Psalm 26:3). Jesus taught, “Anyone who listens to my teaching and follows it is wise, like a person who builds a house on solid rock. Though the rain comes in torrents and the floodwaters rise and the winds beat against that house, it won’t collapse because it is built on bedrock. But anyone who hears my teaching and doesn’t obey it is foolish, like a person who builds a house on sand. When the rains and floods come and the winds beat against that house, it will collapse with a mighty crash” (Matthew 7:24–27, NLT). If we plant our feet firmly on Christ’s truth and follow the path of His teachings, nothing can shake, derail, or destroy us.
Jesus is the personification of truth (John 14:6). Only He embodies the truth that sets us free (Galatians 5:1; Romans 6:18; John 8:36). Those who know the truth are born-again believers who live in fellowship with God through a relationship with Jesus Christ: “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we live in fellowship with the true God because we live in fellowship with his Son, Jesus Christ. He is the only true God, and he is eternal life” (1 John 5:20, NLT).
You will know the truth also expresses the moral commitment of genuine disciples to do the will of God (John 7:17; 14:21, 23; James 1:25). We know the truth in the person of Jesus Christ, who prayed to the Father for us to be “made holy” by His truth and gave His own life as the sacrifice that made it possible for us to live out that truth (see John 17:14–19). Moreover, Jesus asked the Father to send us “the Holy Spirit, who leads into all truth” (John 14:16–17, NLT; see also Ephesians 1:13).
When Jesus said, “You will know the truth, and the truth shall make you free,” He was telling His followers that obedience to God is the only way to experience true liberation—spiritual freedom from sin. The freedom Jesus offers is restored fellowship with the Father, who is the source of all true life. And the mark of one who has received this life is to remain faithful to His teachings.
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).
Romans 8:31 says, “What, then, shall we say in response to these things? If God is for us, who can be against us?” The “things” are the dozens of amazing proofs of God’s unfailing love listed in the preceding verses. Romans 8 contains many of the cherished verses that comfort us, such as “Therefore, there is now no condemnation for those who are in Christ Jesus” (verse 1). And the one that gets us through difficult times: “We know that in all things God works for the good of those who love him, who have been called according to his purpose” (verse 28). Verse 31 of Romans 8 is a culmination of all those wonderful promises. It reminds us who God is and how He helps us. When we grasp the truth that God is for us, we have nothing to fear.
God is “for” us in the sense that He is on our side; He is working on our behalf and for our good. He has proved His benevolence in that He has adopted us (Romans 8:15), He has given us His Spirit (verses 16–17, 26–27), and He has determined to save us (verses 29–30).
The follow-up question, “who can be against us?” is rhetorical. It’s another way of saying, “There is no one who could possibly be more powerful than God” or “No one can destroy us.” The idea is not that we will never face opposition; it’s simply that our opposition is doomed to failure. They may be against us, but not successfullyagainst us. Since God is on our side, we have nothing to worry about.
Romans 8:31 is an echo of other passages that say something similar:
• Psalm 118:6 says, “The Lord is with me; I will not be afraid. What can mere mortals do to me?”
• 2 Kings 6:16: “‘Don’t be afraid,’ the prophet [Elisha] answered. ‘Those who are with us are more than those who are with them.’”
• Psalm 56:9: “My enemies will turn back when I call for help. By this I will know that God is for me.”
• Hebrews 13:6: “So we say with confidence, ‘The Lord is my helper; I will not be afraid. What can mere mortals do to me?’”
• Psalm 27:1: “The Lord is my light and my salvation—whom shall I fear? The Lord is the stronghold of my life—of whom shall I be afraid?”
Sometimes our hearts respond to verses like this with consternation: “I’ll tell you who can be against me! The IRS, my in-laws, terrorists, corrupt politicians—” and the list goes on. Our real-life enemies seem to overshadow the ideas conveyed in Romans 8. Despite spiritual promises, we still have to endure physical, mental, and emotional struggles—so much so that we may wonder if God is truly for us.
The man who penned Romans 8:31 (Paul) faced the same struggles we face and many more. He lists some of his sufferings in 2 Corinthians 11:22–28 as proof that he did not write from a plastic bubble of ethereal peace. However, his intimate relationship with the risen Christ had become his all-consuming passion. He said he considered everything else “garbage” compared to knowing Christ (Philippians 3:7–9). He had learned the secret of contentment, whether he was celebrated or imprisoned, and he stated that secret: “I can do all things through Christ who gives me strength” (Philippians 4:13, BSB).
So, when Paul writes, “If God is for us, who can be against us,” he is comparing earthly opposition to the eternal power and presence of Almighty God—and he declares the winner. No one can overcome God’s love for us.
Jesus taught the same thing. In Luke 12:4–5, Jesus said, “I tell you, my friends, do not be afraid of those who kill the body and after that can do no more. But I will show you whom you should fear: Fear him who, after your body has been killed, has authority to throw you into hell. Yes, I tell you, fear him.” His point, as was Paul’s, is that, no matter what may happen to us here on earth, there is a higher reality. There is a bigger war than the one we think we face, and God is the ultimate winner (Ephesians 6:12). If we are on His side, then we will win, too (Revelation 21:7–8, 27).
In Isaiah 41, God begins to outline His redemption plan for the remnant of Israel. The Jewish people would encounter many hardships and challenges on their long journey home. Without a doubt, they would experience fear during the enormous undertaking of rebuilding in the days ahead. Three times in this chapter, the Lord speaks to that fear with words of comfort and assurance:
“So do not fear, for I am with you;
do not be dismayed, for I am your God.
I will strengthen you and help you;
I will uphold you with my righteous right hand”
(Isaiah 41:10; see also Isaiah 41:13–14).
When God says, “I am with you,” He seeks to calm our fears with the reassurance of His powerful presence even in the worst times. Despite all that Israel had suffered during its years in captivity, despite every threat from powerful enemies, despite its weaknesses and consequences of defeat, God wanted His people to know that He was still with them, just as He is with us through every unforeseen twist of fate and personal trial in life.
God’s words to Joshua echo to all His faithful servants, “Be strong and courageous. Do not fear or be in dread of them, for it is the Lord your God who goes with you. He will not leave you or forsake you” (Deuteronomy 31:6, ESV; see also Deuteronomy 31:8; Joshua 1:9; Haggai 1:13). As David declared, we too can be sure:
“God is our refuge and strength,
always ready to help in times of trouble.
So we will not fear when earthquakes come
and the mountains crumble into the sea.
The Lord of Heaven’s Armies is here among us;
the God of Israel is our fortress”
(Psalm 46:1–2, 7, NLT).
When God says, “I am with you,” He stills our trembling hearts with the promise of His care. He told His servant of old, “I will personally go with you, Moses, and I will give you rest—everything will be fine for you” (Exodus 33:14, NLT). The Lord is our Shepherd of Psalm 23: He cares for our needs, gives us rest, renews our strength, and guides us along the right path. Even when we walk through the darkest valley, we don’t have to fear because God is close beside us. Our enemies will not harm us, and God promises to bless us with His goodness and love every day and for all eternity.
When God says, “I am with you,” He quiets our anxious thoughts with the assurance of His strength. We know that, if God is with us, nothing can stand against us (see Proverbs 21:30; Romans 8:31). With God on our side, we will not be overcome “because the one who is in [us] is greater than the one who is in the world” (1 John 4:4). We don’t have to rely on our own strength. In our human weakness, God’s strength is made perfect (2 Corinthians 12:9–10; 3:4; Judges 7:4–7). The Lord’s plans and purposes cannot be thwarted (Mark 10:27; Job 42:2; Genesis 18:14).
When God says, “I am with you,” He comforts us with His guarantee of help. The Bible says the Lord will not let us stumble; He watches over us, never sleeping or slumbering (Psalm 121:3–4). Whenever we are in trouble, He is ready and willing to help us (Psalm 46:1; 124:1–8). The God who made heaven and earth is the One we can count on when we need rescuing (Psalm 124:1–8). We can confidently say, “The Lord is my helper, so I will have no fear. What can mere people do to me?” (Hebrews 13:6, NLT).
When God says, “I am with you,” He dispels our worries by extending His guiding, protecting, supportive hand. The psalmist affirmed, “Yet I am always with you; you hold me by my right hand” (Psalm 73:23). God’s hand symbolizes His power, sovereignty, and authority in the world (Psalm 95:4; 45:16; 118:15–16; 1 Chronicles 29:12). We are safe in God’s hands.
When God says, “I am with you,” He promises never to fail or abandon us. His presence will be with us forever. Jesus reaffirmed this pledge with His parting words before ascending into heaven: “And be sure of this: I am with you always, even to the end of the age” (Matthew 28:20, NLT).
Historical and Religious Context of Tammuz
The month of Tammuz is historically significant in Jewish tradition. It is associated with calamities and challenges in Jewish history, including the breaking of the Tablets by Moses after the sin of the Golden Calf, which is said to have occurred around Tammuz 17 Hebrew for Christians. The name "Tammuz" originates from Sumerian mythology, referring to a deity associated with the seasonal cycle of life and death, which influenced the Babylonian calendar adopted by the Jewish people during the exile Hebrew for Christians.
Tammuz also marks the beginning of a three-week period of mourning leading up to Tisha B’Av, commemorating the destruction of the First and Second Temples. During this period, certain mourning customs are observed, such as refraining from weddings and festive events.
The Beatitudes
are the eight declarations of blessedness
spoken by Jesus
at the
beginning of the Sermon on the Mount
(Matthew 5:3-12),
each beginning with "Blessed are..."
It is debated as to exactly how many beatitudes there are. Some speak of seven, nine, or ten beatitudes, but the number appears to be eight (verses 10-12 of Matthew 5being one beatitude).
The Greek word translated “blessed” means “happy, blissful” or, literally, “to be enlarged.” In the Sermon on the Mount, Jesus uses the word to refer to more than a superficial happiness; in this context, blessed refers to a state of spiritual well-being and prosperity. The happiness is a deep joy of the soul. Those who experience the first aspect of a beatitude (poor, mourn, meek, hungry for righteousness, merciful, pure, peacemakers, and persecuted) will also experience the second aspect of the beatitude (kingdom of heaven, comfort, inherit the earth, filled, mercy, see God, called sons of God, inherit the kingdom of heaven). The blessed have a share in salvation and have entered the kingdom of God, experiencing a foretaste of heaven. Another possible rendering of the beginning of each beatitude is “O the bliss [or blessedness] of . . . .”
The Beatitudes describe the ideal disciple and his rewards, both present and future. The person whom Jesus describes in this passage has a different quality of character and lifestyle than those still "outside the kingdom." As a literary form, the beatitude is also found often in the Old Testament, especially in the Psalms (1:1; 34:8; 65:4; 128:1) and in the New Testament as well (John 20:29; Romans 14:22; James 1:12; Revelation 14:13).
Our salvation depends solely upon Jesus Christ.
He is our substitute, taking sin’s penalty (2 Corinthians 5:21); He is our Savior from sin (John 1:29); He is the author and finisher of our faith (Hebrews 12:2). The work necessary to provide salvation was fully accomplished by Jesus Himself, who lived a perfect life, took God’s judgment for sin, and rose again from the dead (Hebrews 10:12).
The Bible is quite clear that our own works do not help merit salvation. We are saved “not because of righteous things we had done” (Titus 3:5). “Not by works” (Ephesians 2:9). “There is no one righteous, not even one” (Romans 3:10). This means that offering sacrifices, keeping the commandments, going to church, being baptized, and other good deeds are incapable of saving anyone. No matter how “good” we are, we can never measure up to God’s standard of holiness (Romans 3:23; Matthew 19:17; Isaiah 64:6).
The Bible is just as clear that salvation is conditional; God does not save everyone. The one condition for salvation is faith in Jesus Christ. Over one hundred times in the New Testament, faith (or belief) is declared to be the sole condition for salvation (e.g., John 1:12; Acts 16:31).
One day, some people asked Jesus what they could do to please God: “What must we do to do the works God requires?” Jesus immediately points them to faith: “The work of God is this: to believe in the one he has sent” (John 6:28-29). So, the question is about God’s requirements (plural), and Jesus’ answer is that God’s requirement (singular) is that you believe in Him.
Grace is God giving us something we cannot earn or deserve. According to Romans 11:6, “works” of any kind destroys grace—the idea is that a worker earns payment, while the recipient of grace simply receives it, unearned. Since salvation is all of grace, it cannot be earned. Faith, therefore, is a non-work. Faith cannot truly be considered a “work,” or else it would destroy grace. (See also Romans 4—Abraham’s salvation was dependent on faith in God, as opposed to any work he performed.)
Suppose someone anonymously sent you a check for $1,000,000. The money is yours if you want it, but you still must endorse the check. In no way can signing your name be considered earning the million dollars—the endorsement is a non-work. You can never boast about becoming a millionaire through sheer effort or your own business savvy. No, the million dollars was simply a gift, and signing your name was the only way to receive it. Similarly, exercising faith is the only way to receive the generous gift of God, and faith cannot be considered a work worthy of the gift.
True faith cannot be considered a work because true faith involves a cessation of our works in the flesh. True faith has as its object Jesus and His work on our behalf (Matthew 11:28-29; Hebrews 4:10).
To take this a step further, true faith cannot be considered a work because even faith is a gift from God, not something we produce on our own. “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God” (Ephesians 2:8). “No one can come to me unless the Father who sent me draws them” (John 6:44). Praise the Lord for His power to save and for His grace to make salvation a reality!
Entering into the presence of God is the privilege of every believer. The writer of Hebrews stresses that, because of the blood of Jesus shed for us on the cross, we now have complete access to God: “Therefore, brothers, since we have confidence to enter the holy places 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).
Christians are called to come boldly, confidently into “God’s throne of grace” (Hebrews 4:16). We can draw near to the Lord in personal worship and devotion. But to have authentic fellowship with God, we must prepare ourselves spiritually. The writer of Hebrews evokes images from the Old Testament in which the priests underwent a thorough cleansing ritual before entering the Holy Place on the Day of Atonement (Hebrews 10:11–22; cf. Exodus 30:18–21; Leviticus 16:1–34).
When we come into God’s presence today, we must still concern ourselves with purity (1 John 1:5—2:2). Hebrews 10:22 contains four preparatory conditions for New Testament worshipers: We must have “a sincere heart,” “the full assurance that faith brings,” “hearts sprinkled to cleanse us from a guilty conscience,” and “bodies washed with pure water.”
Full assurance of faith can be understood as “complete confidence, conviction, and trust in Jesus as detailed in the message of the gospel.” It means we have taken hold of the good news about who we are in Christ and all He has done for us. The apostle Paul affirms: “For when we brought you the Good News, it was not only with words but also with power, for the Holy Spirit gave you full assurance that what we said was true” (1 Thessalonians 1:5, NLT). The Spirit of God fully convinces us that it is through Christ alone that we are cleansed from sin and given access to God: “For God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ” (2 Corinthians 5:21, NLT). His broken body on the cross is the only sacrifice that atones for our sins—past, present, and future (Romans 8:3).
We have full assurance of faith when we no longer live under the weight of a guilty conscience. We realize that we are completely clean, inside and out, because Jesus Christ is our perfect, spotless sacrifice: “So Christ has now become the High Priest over all the good things that have come. He has entered that greater, more perfect Tabernacle in heaven, which was not made by human hands and is not part of this created world. 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. Under the old system, the blood of goats and bulls and the ashes of a heifer could cleanse people’s bodies from ceremonial impurity. Just think how much more the blood of Christ will purify our consciences from sinful deeds so that we can worship the living God. For by the power of the eternal Spirit, Christ offered himself to God as a perfect sacrifice for our sins” (Hebrews 9:11–14, NLT; see also Hebrews 7:27; 1 Peter 1:18–19).
The full assurance of faith is a deep, unshakable confidence in the promises of God in Christ. To have full assurance of faith means we are convinced that Jesus is who He says He is and will do all He has promised to do in His Word. Paul prayed for the Colossians “to reach all the riches of full assurance of understanding and the knowledge of God’s mystery, which is Christ, in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:2–3, ESV). He wanted them to have unwavering trust in God’s plan of salvation for them in Jesus Christ.
With the full assurance of faith, we commune daily in intimate fellowship with God. His Spirit in us affirms that we are God’s children (Romans 8:16). We no longer vacillate (James 1:6–8), tossed and blown about by every wind of new teaching (Ephesians 4:14). “We know how much God loves us, and we have put our trust in his love” (1 John 4:16, NLT). With “the full assurance of hope,” we remain steadfast until the end (Hebrews 6:11). We “hold tightly without wavering to the hope we affirm” (Hebrews 10:23, NLT). We “hold fast to the hope set before us” (Hebrews 6:18), grounded in sustaining faith as we live in full expectation of reaching the finish line of our faith, which is eternity spent forever in the presence of God (2 Timothy 1:12; 4:7–8).
Christians are called to come boldly, confidently into “God’s throne of grace” (Hebrews 4:16). We can draw near to the Lord in personal worship and devotion. But to have authentic fellowship with God, we must prepare ourselves spiritually. The writer of Hebrews evokes images from the Old Testament in which the priests underwent a thorough cleansing ritual before entering the Holy Place on the Day of Atonement (Hebrews 10:11–22; cf. Exodus 30:18–21; Leviticus 16:1–34).
When we come into God’s presence today, we must still concern ourselves with purity (1 John 1:5—2:2). Hebrews 10:22 contains four preparatory conditions for New Testament worshipers: We must have “a sincere heart,” “the full assurance that faith brings,” “hearts sprinkled to cleanse us from a guilty conscience,” and “bodies washed with pure water.”
Full assurance of faith can be understood as “complete confidence, conviction, and trust in Jesus as detailed in the message of the gospel.” It means we have taken hold of the good news about who we are in Christ and all He has done for us. The apostle Paul affirms: “For when we brought you the Good News, it was not only with words but also with power, for the Holy Spirit gave you full assurance that what we said was true” (1 Thessalonians 1:5, NLT). The Spirit of God fully convinces us that it is through Christ alone that we are cleansed from sin and given access to God: “For God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ” (2 Corinthians 5:21, NLT). His broken body on the cross is the only sacrifice that atones for our sins—past, present, and future (Romans 8:3).
We have full assurance of faith when we no longer live under the weight of a guilty conscience. We realize that we are completely clean, inside and out, because Jesus Christ is our perfect, spotless sacrifice: “So Christ has now become the High Priest over all the good things that have come. He has entered that greater, more perfect Tabernacle in heaven, which was not made by human hands and is not part of this created world. 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. Under the old system, the blood of goats and bulls and the ashes of a heifer could cleanse people’s bodies from ceremonial impurity. Just think how much more the blood of Christ will purify our consciences from sinful deeds so that we can worship the living God. For by the power of the eternal Spirit, Christ offered himself to God as a perfect sacrifice for our sins” (Hebrews 9:11–14, NLT; see also Hebrews 7:27; 1 Peter 1:18–19).
The full assurance of faith is a deep, unshakable confidence in the promises of God in Christ. To have full assurance of faith means we are convinced that Jesus is who He says He is and will do all He has promised to do in His Word. Paul prayed for the Colossians “to reach all the riches of full assurance of understanding and the knowledge of God’s mystery, which is Christ, in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:2–3, ESV). He wanted them to have unwavering trust in God’s plan of salvation for them in Jesus Christ.
With the full assurance of faith, we commune daily in intimate fellowship with God. His Spirit in us affirms that we are God’s children (Romans 8:16). We no longer vacillate (James 1:6–8), tossed and blown about by every wind of new teaching (Ephesians 4:14). “We know how much God loves us, and we have put our trust in his love” (1 John 4:16, NLT). With “the full assurance of hope,” we remain steadfast until the end (Hebrews 6:11). We “hold tightly without wavering to the hope we affirm” (Hebrews 10:23, NLT). We “hold fast to the hope set before us” (Hebrews 6:18), grounded in sustaining faith as we live in full expectation of reaching the finish line of our faith, which is eternity spent forever in the presence of God (2 Timothy 1:12; 4:7–8).
The Bible uses symbolism to deepen the message God has for His people. One such symbol is that of potter and clay. The most detailed example is found in Jeremiah 18. God instructed the prophet Jeremiah to go to a potter’s house where God would illustrate His relationship with Israel. Verses 2–6 say, “So I went down to the potter’s house, and I saw him working at the wheel. But the pot he was shaping from the clay was marred in his hands; so the potter formed it into another pot, shaping it as seemed best to him. Then the word of the Lord came to me. He said, ‘Can I not do with you, Israel, as this potter does?’ declares the Lord. ‘Like clay in the hand of the potter, so are you in my hand, Israel.’”
Although God allows human beings freedom to make moral choices, He demonstrates often that He is still sovereign and in control of His universe. He does whatever He wills with His creation (Psalm 135:6; 115:3; Daniel 4:35; Isaiah 46:9–11). We need frequent reminders that God is over all and can do as He pleases whether we understand His actions or not (Romans 9:20–21). He owes us nothing yet chooses to extend to us the utmost patience, kindness, and compassion (Jeremiah 9:24; Psalm 36:10; 103:4, 17). The potter working with the clay reminds us that God is at work in us “for His good pleasure” (Philippians 2:13). Isaiah 45:9 says, “Woe to those who quarrel with their Maker, those who are nothing but potsherds among the potsherds on the ground. Does the clay say to the potter, ‘What are you making?’ Does your work say, ‘The potter has no hands’?”
God has created each of us the way He wants us (Psalm 139:13–16; Exodus 4:11). It is our responsibility to take what He has given us and use it for His glory and pleasure. In doing so, we find our ultimate fulfillment. Rather than live with disappointment and dissatisfaction with what God has or has not given us, we can choose to thank Him in everything (Ephesians 5:20; Colossians 3:15). Just as the clay finds its highest purpose when it remains pliable in the hands of the potter, so our lives fulfill their highest purpose when we let our Potter have His way with us.
In 1 Peter 1:3–12, the apostle Peter delivers an uplifting sermon about our salvation in Jesus Christ. Peter wants his audience to understand the importance of faith. He says that faith is “tested by fire” (verse 7, NKJV) in order to prove its genuineness.
In the same context, Peter says that, through faith, God protects us by His power until we receive the fullness of salvation and our eternal inheritance (verse 5). This “priceless inheritance” is secure and “beyond the reach of change or decay” (verse 4, NLT). We can rejoice, knowing that joy awaits us, explained Peter. But in the meantime, we “must endure many trials” (verse 6, NLT).
The believer’s faith is “tested by fire” through trials for a specific purpose: “These trials will show that your faith is genuine. It is being tested as fire tests and purifies gold—though your faith is far more precious than mere gold. So when your faith remains strong through many trials, it will bring you much praise and glory and honor on the day when Jesus Christ is revealed to the whole world” (1 Peter 1:7, NLT). Peter asserts that trials serve to authenticate our faith by deepening it and strengthening our commitment to Jesus.
Testing by fire is part of the metalworker’s process to determine the quality of metal and remove all impurities. A goldsmith or silversmith must repeatedly heat the raw metals to extremely high temperatures until they melt. The contaminants rise to the surface in this liquid state and are skimmed off. Only after this refining process of separating the precious elements from the dross can a pure, valuable, and useful object be formed.
The Bible contains many references to God as the refiner who tests His people’s hearts in the fire of adversity. When Peter penned his message, he may have had the suffering of Job in mind. Amid his horrendous ordeal, Job said of God by faith, “He knows where I am going. And when he tests me, I will come out as pure as gold” (Job 23:10, NLT).
Through the prophet Isaiah, God spoke to the remnant of Israel, “I have refined you, but not as silver is refined. Rather, I have refined you in the furnace of suffering” (Isaiah 48:10, NLT). To an end-times group of Jewish survivors, the Lord declared His purpose again: “I will bring that group through the fire and make them pure. I will refine them like silver and purify them like gold. They will call on my name, and I will answer them. I will say, ‘These are my people,’ and they will say, ‘The Lord is our God’” (Zechariah 13:9, NLT).
The Bible tells believers to live with the expectation of being tested by fire. If we are prepared to experience troubles in life, we won’t be so shaken when they come. Solomon observed with matter-of-factness, “Fire tests the purity of silver and gold, but the Lord tests the heart” (Proverbs 17:3, NLT). The psalmist affirmed, “For you, God, tested us; you refined us like silver” (Psalm 66:10).
If you find yourself asking, “Why God? Why are You allowing this suffering?” Remember this: being tested by fire will make you stronger and purer in faith as you remain steadfast through hardship. We can have hope and courage in the face of adversity if we understand that, through it all, God is working His purposes for our good (Romans 8:28). James held that a Christian who perseveres under trial is blessed “because when he has stood the test, he will receive the crown of life that God has promised to those who love him” (James 1:12). Faith that stays true through every fiery test is more valuable than the finest, purest gold.
He is like a tree planted by the waters
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.
Ezekiel 17:8
It had been planted in good soil by abundant waters in order to yield branches and bear fruit and become a splendid vine.’
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.”
that sends out its roots toward the stream.
Job 14:7-9
For there is hope for a tree: If it is cut down, it will sprout again, and its tender shoots will not fail. / If its roots grow old in the ground and its stump dies in the soil, / at the scent of water it will bud and put forth twigs like a sapling.
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.
Ezekiel 31:7
It was beautiful in its greatness, in the length of its limbs, for its roots extended to abundant waters.
It does not fear when the heat comes,
Isaiah 4:6
a shelter to give shade from the heat by day, and a refuge and hiding place from the storm and the rain.
Isaiah 25:4
For You have been a refuge for the poor, a stronghold for the needy in distress, a refuge from the storm, a shade from the heat. For the breath of the ruthless is like rain against a wall,
Psalm 121:6
The sun will not strike you by day, nor the moon by night.
and its leaves are always green.
Psalm 52:8
But I am like an olive tree flourishing in the house of God; I trust in the loving devotion of God forever and ever.
Psalm 92:14
In old age they will still bear fruit; healthy and green they will remain,
Hosea 14:8
O Ephraim, what have I to do anymore with idols? It is I who answer and watch over him. I am like a flourishing cypress; your fruit comes from Me.
It does not worry in a year of drought,
1 Kings 17:7-16
Some time later, however, the brook dried up because there had been no rain in the land. / Then the word of the LORD came to Elijah: / “Get up and go to Zarephath of Sidon, and stay there. Behold, I have commanded a widow there to provide for you.” …
Habakkuk 3:17-19
Though the fig tree does not bud and no fruit is on the vines, though the olive crop fails and the fields produce no food, though the sheep are cut off from the fold and no cattle are in the stalls, / yet I will exult in the LORD; I will rejoice in the God of my salvation! / GOD the Lord is my strength; He makes my feet like those of a deer; He makes me walk upon the heights! For the choirmaster. With stringed instruments.
Psalm 37:19
In the time of evil they will not be ashamed, and in the days of famine they will be satisfied.
nor does it cease to produce FRUIT
John 15:5
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.
Job 8:16
He is green before the sun, and his branch shooteth forth in his garden.
Psalm 1:3
And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.
Psalm 92:10-15
But my horn shalt thou exalt like the horn of an unicorn: I shall be anointed with fresh oil…
drought.
Jeremiah 14:1
The word of the LORD that came to Jeremiah concerning the dearth.
The belief that
nothing can thwart the plan of God
is deeply
rooted in biblical scripture,
emphasizing
His sovereignty and omnipotence.
Job 42:2:
This verse states,
"I know that You can do all things and that no plan of Yours can be thwarted."
This highlights Job's recognition of God's ultimate authority and ability to fulfill His purposes, regardless of human actions or circumstances
Isaiah 14:27:
The scripture asserts,
"For the LORD Almighty has purposed, and who can thwart him?"
This reinforces the idea that God's plans are unchangeable and will come to fruition .
Proverbs 21:30: It states,
"There is no wisdom, no insight, no plan that
can succeed against the LORD."
This emphasizes that human wisdom or schemes cannot
prevail against God's divine will
Psalm 33:10-11:
This passage notes,
"The Lord foils the plans of the nations;
He thwarts
the purposes of the peoples.
But the plans of the Lord stand firm forever."
This illustrates that while human
plans may fail,
God's plans are eternal and steadfast
Sovereignty of God:
The belief that God's plans cannot be thwarted underscores His sovereignty over all creation. It reassures believers that, despite challenges or opposition, God's ultimate purpose will be achieved.
Encouragement in
Trials:
Understanding that God's plans are unthwartable can provide comfort during difficult times. It reminds believers that even when circumstances seem dire, God is in control and working towards His divine purpose
The assertion that
Nothing can thwart the
Plan of God!
is a powerful affirmation
of Faith,
Rooted in scripture.
It serves as a
Reminder of God's omnipotence
and
the assurance that
His Purposes will ultimately
Prevail,
Sustaining HOPE and Encouragement
To Believers in their Spiritual
Journey!
Although God allows human beings freedom to make moral choices, He demonstrates often that He is still sovereign and in control of His universe. He does whatever He wills with His creation (Psalm 135:6; 115:3; Daniel 4:35; Isaiah 46:9–11). We need frequent reminders that God is over all and can do as He pleases whether we understand His actions or not (Romans 9:20–21). He owes us nothing yet chooses to extend to us the utmost patience, kindness, and compassion (Jeremiah 9:24; Psalm 36:10; 103:4, 17). The potter working with the clay reminds us that God is at work in us “for His good pleasure” (Philippians 2:13). Isaiah 45:9 says, “Woe to those who quarrel with their Maker, those who are nothing but potsherds among the potsherds on the ground. Does the clay say to the potter, ‘What are you making?’ Does your work say, ‘The potter has no hands’?”
God has created each of us the way He wants us (Psalm 139:13–16; Exodus 4:11). It is our responsibility to take what He has given us and use it for His glory and pleasure. In doing so, we find our ultimate fulfillment. Rather than live with disappointment and dissatisfaction with what God has or has not given us, we can choose to thank Him in everything (Ephesians 5:20; Colossians 3:15). Just as the clay finds its highest purpose when it remains pliable in the hands of the potter, so our lives fulfill their highest purpose when we let our Potter have His way with us.
In 1 Peter 1:3–12, the apostle Peter delivers an uplifting sermon about our salvation in Jesus Christ. Peter wants his audience to understand the importance of faith. He says that faith is “tested by fire” (verse 7, NKJV) in order to prove its genuineness.
In the same context, Peter says that, through faith, God protects us by His power until we receive the fullness of salvation and our eternal inheritance (verse 5). This “priceless inheritance” is secure and “beyond the reach of change or decay” (verse 4, NLT). We can rejoice, knowing that joy awaits us, explained Peter. But in the meantime, we “must endure many trials” (verse 6, NLT).
The believer’s faith is “tested by fire” through trials for a specific purpose: “These trials will show that your faith is genuine. It is being tested as fire tests and purifies gold—though your faith is far more precious than mere gold. So when your faith remains strong through many trials, it will bring you much praise and glory and honor on the day when Jesus Christ is revealed to the whole world” (1 Peter 1:7, NLT). Peter asserts that trials serve to authenticate our faith by deepening it and strengthening our commitment to Jesus.
Testing by fire is part of the metalworker’s process to determine the quality of metal and remove all impurities. A goldsmith or silversmith must repeatedly heat the raw metals to extremely high temperatures until they melt. The contaminants rise to the surface in this liquid state and are skimmed off. Only after this refining process of separating the precious elements from the dross can a pure, valuable, and useful object be formed.
The Bible contains many references to God as the refiner who tests His people’s hearts in the fire of adversity. When Peter penned his message, he may have had the suffering of Job in mind. Amid his horrendous ordeal, Job said of God by faith, “He knows where I am going. And when he tests me, I will come out as pure as gold” (Job 23:10, NLT).
Through the prophet Isaiah, God spoke to the remnant of Israel, “I have refined you, but not as silver is refined. Rather, I have refined you in the furnace of suffering” (Isaiah 48:10, NLT). To an end-times group of Jewish survivors, the Lord declared His purpose again: “I will bring that group through the fire and make them pure. I will refine them like silver and purify them like gold. They will call on my name, and I will answer them. I will say, ‘These are my people,’ and they will say, ‘The Lord is our God’” (Zechariah 13:9, NLT).
The Bible tells believers to live with the expectation of being tested by fire. If we are prepared to experience troubles in life, we won’t be so shaken when they come. Solomon observed with matter-of-factness, “Fire tests the purity of silver and gold, but the Lord tests the heart” (Proverbs 17:3, NLT). The psalmist affirmed, “For you, God, tested us; you refined us like silver” (Psalm 66:10).
If you find yourself asking, “Why God? Why are You allowing this suffering?” Remember this: being tested by fire will make you stronger and purer in faith as you remain steadfast through hardship. We can have hope and courage in the face of adversity if we understand that, through it all, God is working His purposes for our good (Romans 8:28). James held that a Christian who perseveres under trial is blessed “because when he has stood the test, he will receive the crown of life that God has promised to those who love him” (James 1:12). Faith that stays true through every fiery test is more valuable than the finest, purest gold.
He is like a tree planted by the waters
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.
Ezekiel 17:8
It had been planted in good soil by abundant waters in order to yield branches and bear fruit and become a splendid vine.’
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.”
that sends out its roots toward the stream.
Job 14:7-9
For there is hope for a tree: If it is cut down, it will sprout again, and its tender shoots will not fail. / If its roots grow old in the ground and its stump dies in the soil, / at the scent of water it will bud and put forth twigs like a sapling.
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.
Ezekiel 31:7
It was beautiful in its greatness, in the length of its limbs, for its roots extended to abundant waters.
It does not fear when the heat comes,
Isaiah 4:6
a shelter to give shade from the heat by day, and a refuge and hiding place from the storm and the rain.
Isaiah 25:4
For You have been a refuge for the poor, a stronghold for the needy in distress, a refuge from the storm, a shade from the heat. For the breath of the ruthless is like rain against a wall,
Psalm 121:6
The sun will not strike you by day, nor the moon by night.
and its leaves are always green.
Psalm 52:8
But I am like an olive tree flourishing in the house of God; I trust in the loving devotion of God forever and ever.
Psalm 92:14
In old age they will still bear fruit; healthy and green they will remain,
Hosea 14:8
O Ephraim, what have I to do anymore with idols? It is I who answer and watch over him. I am like a flourishing cypress; your fruit comes from Me.
It does not worry in a year of drought,
1 Kings 17:7-16
Some time later, however, the brook dried up because there had been no rain in the land. / Then the word of the LORD came to Elijah: / “Get up and go to Zarephath of Sidon, and stay there. Behold, I have commanded a widow there to provide for you.” …
Habakkuk 3:17-19
Though the fig tree does not bud and no fruit is on the vines, though the olive crop fails and the fields produce no food, though the sheep are cut off from the fold and no cattle are in the stalls, / yet I will exult in the LORD; I will rejoice in the God of my salvation! / GOD the Lord is my strength; He makes my feet like those of a deer; He makes me walk upon the heights! For the choirmaster. With stringed instruments.
Psalm 37:19
In the time of evil they will not be ashamed, and in the days of famine they will be satisfied.
nor does it cease to produce FRUIT
John 15:5
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.
Job 8:16
He is green before the sun, and his branch shooteth forth in his garden.
Psalm 1:3
And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.
Psalm 92:10-15
But my horn shalt thou exalt like the horn of an unicorn: I shall be anointed with fresh oil…
drought.
Jeremiah 14:1
The word of the LORD that came to Jeremiah concerning the dearth.
The belief that
nothing can thwart the plan of God
is deeply
rooted in biblical scripture,
emphasizing
His sovereignty and omnipotence.
Job 42:2:
This verse states,
"I know that You can do all things and that no plan of Yours can be thwarted."
This highlights Job's recognition of God's ultimate authority and ability to fulfill His purposes, regardless of human actions or circumstances
Isaiah 14:27:
The scripture asserts,
"For the LORD Almighty has purposed, and who can thwart him?"
This reinforces the idea that God's plans are unchangeable and will come to fruition .
Proverbs 21:30: It states,
"There is no wisdom, no insight, no plan that
can succeed against the LORD."
This emphasizes that human wisdom or schemes cannot
prevail against God's divine will
Psalm 33:10-11:
This passage notes,
"The Lord foils the plans of the nations;
He thwarts
the purposes of the peoples.
But the plans of the Lord stand firm forever."
This illustrates that while human
plans may fail,
God's plans are eternal and steadfast
Sovereignty of God:
The belief that God's plans cannot be thwarted underscores His sovereignty over all creation. It reassures believers that, despite challenges or opposition, God's ultimate purpose will be achieved.
Encouragement in
Trials:
Understanding that God's plans are unthwartable can provide comfort during difficult times. It reminds believers that even when circumstances seem dire, God is in control and working towards His divine purpose
The assertion that
Nothing can thwart the
Plan of God!
is a powerful affirmation
of Faith,
Rooted in scripture.
It serves as a
Reminder of God's omnipotence
and
the assurance that
His Purposes will ultimately
Prevail,
Sustaining HOPE and Encouragement
To Believers in their Spiritual
Journey!
