Turn to the Bible Series

10 Things You Should Know about the Presence of God

1. God is immanent because he is transcendent.

The Lord is “God in the heavens above (transcendent) and on the earth beneath (immanent)” (Josh 2:11). But to understand God in full we must recognize that his drawing near to creation stems from his being distinct from creation. In other words, there is no deficiency in God that creation satisfies. The Lord doesn’t relate to this world because he lacks something within himself. No, God draws near out of the abundance of who he is.

God’s transcendence distinguishes him from the created order and puts things in their right perspective. God does not come to us needy and wanting, but rather he comes to “revive the spirit of the lowly and the heart of the contrite” (Isa 57:15). It is the holy and righteous One above who restores the broken and needy below.

2. The Bible emphasizes God’s manifest presence, not only his omnipresence.

There is a difference between saying “God is everywhere,” and saying “God is here.” The former is the default category for most Christians. We talk about God’s presence being inescapable and that he is “everywhere present” (Ps 139:5-12; 1 Kings 8:27).

But it seems Scripture is more concerned with his presence manifest in relationship and redemption. And though these divine realities are certainly not at odds, the biblical story does turn on God’s being manifest with his people in Eden, the tabernacle/temple, the incarnation of Christ, and the new heaven and new earth.

3. The story of Scripture begins and ends with the presence of God.

In the book of Genesis, Eden is the first couple’s home but, more importantly, it is God’s sanctuary—the garden temple where the Creator and his image-bearers relate (Gen 3:8).

Fast forward to the end of our Bibles and we see a very similar picture but on a much larger scale. All of heaven has collided with the whole earth to make a perfect sanctuary for God to dwell with man (Rev 21:1-4). In the book of Revelation, Eden has returned and expanded into new heaven and new earth where all of God’s people enjoy his presence eternally.

4. Humanity’s mission and the presence of God are inseparable.

God gave man and woman purpose. They are to “be fruitful and multiply” in order to “fill the earth and subdue it and have dominion” (Gen 1:28). Adam and Eve are to do this in Eden, the epicenter of God’s relational presence in creation. As the first couple’s family expands, so too will the garden’s borders and, with it, God’s presence. Likewise, God’s presence was to spread to the rest of the earth through Adam and Eve’s exercising dominion (Num 14:21; cf. Ps 72:19; Isa 11:9).

5. Sin undermines humanity’s mission and the experience of God’s presence.

But there is a problem, isn’t there? Adam and Eve replace blessings for curses when they eat the forbidden fruit. These curses cut right to the heart of who they are and what they were made to do. For Eve, pain overwhelms the promise of a people. For Adam, perspiration and thorns will impede the promise of place.

Sin hinders everything now, especially man’s experience of God’s presence. Because of their disobedience, Adam and Eve are now exiles; their mission is in shambles as they stand outside of Eden. The presence of God they once knew freely is no longer free.

Sin hinders everything now, especially man’s experience of God’s presence.

6. God covenants to bring his presence back to his people.

But in grace, God steps in to pay the price. To overcome man’s sin and ensure his purposes, the Creator becomes covenant Redeemer. Through his covenant promises, the Lord restores what Adam failed to do. God makes a people and a place through the covenant all the while keeping his promises to humanity.

God does all of this so that he can be our God and we can be his people (Gen 17:7; Ex 6:7; 29:45, Rev 21:3, etc.). At the heart of the covenant, then, is a relationship—one that is decidedly on his terms. God enters into his creation to create a people and a place for his presence. And so the covenant is as the Lord declares at Sinai: “I will dwell among the people of Israel and be their God. And they shall know that I am the Lord their God, who brought them out of the land of Egypt that I might dwell among them” (Ex 29:45-46).

7. The presence of God is the means and end of redemption.

As evangelicals, we talk a lot about the presence of God but seldom look to the Bible to see what it is. When we do, we find that it is first and foremost a theme on which the story of Scripture hinges. If we read our Bibles though we begin to see a two-fold pattern.

First, the Bible makes clear that the presence of God is a central goal in God’s redemptive mission. All of God’s work ends with the Lord dwelling with man. And second, the presence of God is, not only an objective, it is also the means by which the redemptive mission is fulfilled. God writes himself into his own story to bring salvation. To understand our Bibles and how it changes us, we need to know God’s presence.

8. The presence of God finds its greatest expression in Immanuel, God with us.

God himself comes to save. Jesus Christ, the Son of God, entered human history to give his life as a ransom for many (Matt 20:28; Mark 10:45). In his grace, God buys us back in the most unimaginable way possible: God in Christ became a man, walked among humanity, and died for his people.

In this merciful act, Christ reconciles us to himself and re-opens access to the Father so that those who were once exiled from his presence might again draw near to God (Heb 4:16; 7:19).

9. The purposes of the church are tied to the presence of God.

The presence of God has massive implications for the way we understand the church (1 Cor 3:16-17; 2 Cor 6:14-7:1; Eph 2:13-22). The New Testament calls the church a temple for a reason. Through this image, we see that the community of Christ is—in this time of waiting on Christ’s return—the instrument the Lord uses to disseminate his presence to a lost and sinful world.

Accordingly, the church has two clear purposes: 1) the church works within itself for the sanctification of its members to prepare God’s people for God’s present and future presence; and 2) the church works externally to share the gospel so that the lost may enjoy God’s presence now and forever as well.

10. To be a joyful Christian is to know God’s presence.

If we are honest, many of us can think of God as our “magic genie” from time to time. We keep him on the shelf until troubles arise or there is something our neighbor has that we really want. The problem is, real relationships don’t work this way—especially with the triune God. The Lord over all will not be left on the shelf of anyone’s life.

Instead, Scripture is clear that all of life—and, principally, the gospel life—is about being in God’s relational presence. This is why David proclaims, “in your presence there is fullness of joy, at your right hand are pleasures forevermore” (Ps 16:11). When we push all our peripheral issues to the periphery, this is all that is left and all that really matters.

J. Ryan Lister

Ryan Lister (PhD, The Southern Baptist Theological Seminary) is professor of theology at Western Seminary in Portland, Oregon. He is the author of The Presence of God and serves as director of doctrine and discipleship for Humble Beast, where he also helped start the Canvas Conference. He lives in Portland, Oregon, with his wife, Chase, and their four children.

https://www.crossway.org/articles/10-things-you-should-know-about-the-presence-of-god/

10 Things You Should Know about Christian Ethics

1. Christian ethics teaches us how to live.

Christian ethics asks what the whole Bible teaches us about which acts, attitudes, and personal character traits receive God’s approval and which ones do not.

This means that Christian ethics teaches us how to live. It is important to study Christian ethics so that we can better know God’s will, and so that each day we can “walk in a manner worthy of the Lord, fully pleasing to him” (Col. 1:10).

2. The ultimate basis for Christian ethics is the moral character of God.

God delights in his own moral character, which is supremely good, unchanging, and eternal. His moral standards for human beings flow from his moral character, and therefore they apply to all people in all cultures for all of history (although the Bible also contains many temporary commands intended only for specific people at a specific time).

God is love, so he commands us to love (1 John 4:19). He is holy, and he commands us to be holy (1 Peter 1:15). He is merciful, and he commands us to be merciful (Luke 6:36). He is truthful, and he commands us not to bear false witness (Titus 1:2; Exodus 20:16). God’s moral character and the historical fact that he has given us moral commands provide the basis for a Christian answer to the question of how we can move from “is” statements to “ought” statements in ethics.

3. Christian ethics is based on the Bible.

One of the purposes of the Bible is to teach us how to live a life that is pleasing to God (Col. 1:9–10; 1 Thess. 4:1; 2 Tim. 3:17). Because it is the Word of God, the Bible is a higher authority in ethics than tradition, reason, experience, expected results, or subjective perceptions of guidance. While these other factors can never override the teaching of Scripture, they can still be helpful for us in making a wise decision.

4. Christian ethics is essential to the proclamation of the gospel.

Some Christian speakers today downplay or omit any call for unbelievers to repent of their sins, but evangelism in the New Testament clearly included a call to repentance. Just before he returned to heaven, Jesus told his disciples “that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem” (Luke 24:47). Similarly, Paul proclaimed the need for repentance to pagan Greek philosophers in Athens, warning them that the final judgment was coming: “The times of ignorance God overlooked, but now he commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead” (Acts 17:30-31; see also Acts 2:38; 3:19; 5:31; 11:18; Hebrews 6:1). “Repentance” in the New Testament is not merely a “change of mind” but includes both sorrow for one’s sins and a sincere inward resolve to turn away from sin and to turn to Christ in faith (Hebrews 6:1; Acts 16:31).

But how can unbelievers repent of their sins if they do not even know what God’s moral standards are? I do not believe that widespread revival will come to any nation apart from widespread, heartfelt repentance for sin. Therefore gospel proclamation today must include an element of teaching about God’s moral standards, which means teaching about Christian ethics.

5. Christian ethics teaches us how to live for the glory of God.

The goal of ethics is to lead a life that glorifies God (“do all to the glory of God,” 1 Cor. 10:31). Such a life will have (1) a character that glorifies God (a Christ-like character), (2) results that glorify God (a life that bears abundant fruit for God’s kingdom), and (3) behavior that glorifies God (a life of obedience to God, lived in personal relationship with God).

Although we are justified by faith in Christ alone and not by works, extensive New Testament teachings about living the Christian life show that our day-by-day obedience as justified Christians is an important part of the Christian life. Understanding obedience correctly requires that we avoid the opposite errors of legalism and antinomianism.

Christian ethics asks what the whole Bible teaches us about which acts, attitudes, and personal character traits receive God’s approval and which ones do not.

6. Obeying God brings numerous blessings to our daily lives.

The New Testament teaches at least seventeen specific kinds of blessings that come to us in connection with living in obedience to God’s commands in Scripture. These blessings include the joy of deeper fellowship with God (John 15:10); the joy of pleasing God (2 Corinthians 5:9; Colossians 1:10); the joy of becoming a vessel for “honorable use” by God (2 Timothy 2:20-21); the joy of being an effective witness to unbelievers (1 Peter 2:12; 3:1); the joy of increased answers to our prayers (1 Peter 3:10-12; James 5:16; 1 John 3:21-22); the joy of closer fellowship with other Christians (1 John 1:7); the joy of a clear conscience (1 Timothy 1:5, 19); and several other blessings.

God intended that obedience to him would not be burdensome (1 John 5:3) but would bring us great joy. For this reason, when Christians are not “conformed to this world” we discover that following the will of God is a path of life that is for us “good and acceptable and perfect” (Romans 12:2).

7. Willful sin brings several harmful consequences to our daily lives.

It is not too popular to talk about sin today, but it is a huge topic in the Bible. Searching for the English word “sin” (and other words with the same root such as “sins” or “sinner”) shows that it occurs 440 times in the New Testament alone. And my copy of the Bible in the English Standard Version (ESV) has 235 pages in the New Testament. This means that the topic of sin is mentioned in one way or another, on average, nearly two times per page through the entire New Testament. We would neglect such an important topic at our peril.

The New Testament mentions several harmful consequences that come from willful sin in the life of a Christian. These consequences include a disruption of our daily fellowship with God (Ephesians 4:30; 1 John 3:21), the awareness of God’s fatherly displeasure and the possible experience of his fatherly discipline (1 Cor. 11:30; Hebrews 12:5-11; see also Ephesians 4:30; Revelation 3:19), and a loss of fruitfulness in our ministries and in our Christian lives (John 15:4-5).

Christians should pray daily for forgiveness of sins (Matthew 6:12; 1 John 1:9), not to gain justification again and again, but to restore our personal fellowship with God that has been hindered by sin.

8. Christian ethics teaches us to consider four dimensions of any action, and nine possible sources of information.

Christian ethics is not concerned only with our right and wrong actions. We are complex people, and life itself is complex. Therefore, in studying Christian ethics, God wants us to consider not only (1) the action itself but also (2) a person’s attitudes about the action, (3) the person’s motives for doing the action, and (4) the results of the action.

In seeking to know God’s will, sometimes we must make a decision instantly, with no time to ponder the situation (see the story of Joseph in Genesis 39:12). But at other times, we are able to ponder a decision at some length. When we have more time to ponder a decision, we can consider as many as nine possible sources of information and guidance: (1) the Bible, (2) knowledge of the facts of the situation, (3) knowledge of ourselves, (4) advice from others, (5) changed circumstances, (6) our consciences, (7) our hearts, (8) our human spirits, and (9) guidance from the Holy Spirit. We need wisdom from God in order to evaluate these factors rightly in making a decision.

9. We should never think that God wants us to choose a “lesser sin.”

Although several evangelical ethics books claim that, from time to time, we face situations of “impossible moral conflict” where all our choices are sinful and we must simply choose to commit the “lesser sin,” this idea is not taught in Scripture. It is contradicted both by the life of Christ, “who in every respect has been tempted as we are, yet without sin” (Heb. 4:15), and by the promise of 1 Corinthians 10:13, which says that God will always provide a “way of escape.”

The “impossible moral conflict” view easily becomes a slippery slope that in actual practice encourages Christians to sin more and more.

10. Using the Old Testament for ethical guidance requires an understanding of the history of redemption.

Many Christians have read the Old Testament and wondered how we should understand the detailed laws that God gave to the people of Israel under the leadership of Moses. This requires an understanding of the “history of redemption”—the overall progress of the main storyline of the Bible.

The Mosaic covenant, which began at Exodus 20, was terminated when Christ died. Christians are no longer directly subject to the laws of the Mosaic covenant but now live instead under the provisions of the new covenant. However, the Old Testament is still a valuable source of ethical wisdom when understood in accordance with the ways in which the New Testament authors use the Old Testament for ethical teaching, and in light of the changes brought about by the new covenant. The New Testament authors explicitly reaffirm all of the moral standards found in the Ten Commandments, except they do not reaffirm observance of the Sabbath as a requirement for new covenant Christians.

Understanding the progressive development of the Bible from the old covenant (under Moses) to the new covenant (inaugurated by Christ) is especially important when thinking about the Bible’s teaching regarding civil government today. It is important to remember that God’s wise laws about crimes and punishments that he gave to the civil government of Israel as a nation then are in many ways different from God’s wise purposes for the civil governments of secular nations now.

Wayne Grudem

Wayne Grudem (PhD, University of Cambridge) is Distinguished Research Professor of Theology and Biblical Studies at Phoenix Seminary. He is a member of the Translation Oversight Committee for the English Standard Version of the Bible, the general editor of the ESV Study Bible, and the author of over twenty-five books.

https://www.crossway.org/articles/10-things-you-should-know-about-christian-ethics/

10 Things You Should Know about the Garden of Eden

1. Eden was good, but not yet fully glorious.

Eden was bright and beautiful, and we tend to think of it in terms of perfection. But rather than thinking of Eden in terms of perfection, we should think of it in terms of potential. Certainly, Eden was pure and pristine, ordered and filled, but the Eden we read about in Genesis 1 and 2 wasn’t yet everything God intended for his creation. It was unsullied but incomplete.

From the very beginning, Eden was not meant to be static; it was headed somewhere. We could say there was an eschatology of Eden. God’s intentions for his creation have always been headed toward consummation, toward glory.

2. Eden was abundant, but it wasn’t yet expansive.

Genesis 2:8 tells us that on the earth God created, “the LORD God planted a garden in Eden, in the east.” He instructed Adam and Eve to, “Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth” (Gen 1:28). Clearly there was an expansion project in the works. As Adam and Eve worked and kept the garden, and as they were fruitful and multiplied, Eden would grow beyond its current boundaries, and the glory of Adam and Eve’s royal rule would increase.

3. Eden was completely good, but it wasn’t completely secure.

As good as the original Eden was, it was vulnerable to evil, deception, and even death. This becomes obvious when we consider that Satan inhabited the body of an ordinary serpent and brought death into the pristine garden. In Revelation 21, John takes care to assure us that this will not happen in the greater garden to come. It will be utterly secure. “Nothing unclean will ever enter it, nor anyone who does what is detestable or false, but only those who are written in the Lamb’s book of life,” (Rev. 21:27).

4. Eden had a rhythm of work and then rest, but not yet unending rest.

God did his work of creation, and then he rested. In his rest, God was setting before Adam something to look forward to when he accomplished his work of subduing the earth, exercising dominion over it, and filling it with image bearers. Had Adam faithfully finished the work, he and Eve and their offspring would have entered into a permanent Sabbath rest.

5. Adam and Eve were made in the image of God, but not yet as glorious as God intended.

David wrote about the first man, “You have made him a little lower than the heavenly beings and crowned him with glory and honor” (Ps. 8:5). Clearly Adam and Eve, having been made in God’s image had a measure of his glory. Had they obeyed, they would have been transformed from one degree of glory to another. “Transformed from one degree of glory to another” has always been and still remains God’s plan for those made in his image. Even now, as the Holy Spirit works in us, we are being changed from one degree of glory to another. But it is the fullest resurrection glory we anticipate the most. “We await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body” (Phil 3:20–21).

God’s intention to dwell with a holy people in a holy land could not be thwarted by human sin.

6. Adam and Eve were naked, not yet robed in royal splendor.

When we read in Genesis 2 that Adam and Eve were naked in Eden, it may initially seem to us to be a good or neutral thing. But Moses’ original readers would have recognized that something was lacking. These were royal representatives of the great king. And royal representatives in Scripture are always dressed in royal robes (think of Joseph’s coat of many colors, Jonathan’s robe given to David, the robe and ring given to the prodigal son). The report of their nakedness indicated a need for royal clothing which would have been given to them had they faithfully exercised dominion. But instead of being further clothed, Adam and Eve lost the original glory that covered them. This is what made their nakedness before God so unbearable that they sought to cover themselves up with fig leaves.

7. Adam and Eve enjoyed one-flesh intimacy, but their bond was vulnerable to brokenness.

The love story in Eden began with Adam and Eve enjoying bone-of-my-bones, flesh-of-my-flesh intimacy. But the same two people who were naked and unashamed are, only a few verses later, trying to cover up their shame. The same husband who held out his hand to his wife to welcome her, exclaiming, “At last!” only a few verses later points the finger of blame in her direction, saying, “The woman whom you gave to be with me, she gave me fruit of the tree, and I ate” (Gen. 3:12). This partnership that was intended to bless the world brought a curse upon the world.

Ever since this first marriage went so terribly wrong, God has been working out his plan to present a perfected bride to the perfect groom. The day will come when the shadow of temporary human marriage will give way to the substance—the eternal, unbreakable, most intimate marriage between Christ and his bride. This will be the happiest marriage of all time.

8. Adam and Eve enjoyed God’s presence, but they were vulnerable to his presence in judgment.

Adam and Eve experienced the joy of God’s presence with them in the garden before they sinned. But one aspect of his presence with them was the warning he gave them regarding the forbidden tree, “In the day that you eat of it you shall surely die’” (Gen. 2:17). When we read in Genesis 3:8 that Adam and Eve “heard the sound of the LORD God walking in the garden in the cool of the day,” it was not as though God was taking his regular leisurely afternoon stroll in the garden. This was judgment day, which for Adam and Eve meant that it was also eviction day. No longer could they live in the holy sanctuary of Eden in the presence of a holy God, because they had become unholy people.

But God’s intention to dwell with a holy people in a holy land could not be thwarted by human sin. Instead, God began working out his plan to make it possible for sinners to be made clean and holy in order to live in his presence. The day is coming when, “He will dwell with them, and they will be his people, and God himself will be with them as their God” (Rev. 21:3).

9. Adam and Eve could have gained the knowledge of good and evil without eating from the forbidden tree.

When we read about the tree of the knowledge of good and evil (Gen. 2:9), we might think that there must have been something essentially evil, even foreboding, about this tree. But it wasn’t forbidden because it was evil. Rather, it was evil because it was forbidden. God had put this tree in the garden to give Adam and Eve the opportunity to live out genuine faith and obedience. Adam and Eve could have used the wisdom God gave them through his word to judge the Serpent’s lies and rebellion against God as evil, while clinging to God’s goodness. Adam should have crushed the head of the evil serpent then and there. He should have squashed this rebellion rather than taking part in it. Had he done so, Adam and Eve would have been able to eat their fill of the tree of life, and enter into a heavenly life, without ever having to experience death.

10. Eden had the tree of life, but Adam and Eve were prohibited from eating from it.

We’re not told specifically that Adam and Eve could not or did not eat of the tree of Life that was in the midst of the garden. But it would seem that the fruit of this tree was a feast for Adam and Eve would enjoy once they passed the test of obedience represented in the forbidden tree. Revelation 2:7 speaks of eating of the tree of life being granted to those who “overcome” or “conquer.” Clearly, Adam and Eve did not overcome temptation. They were meant to rule over creation but they couldn’t rule over their own appetites. Because of their disobedience they were barred from eating of the tree.

Revelation 22 reveals that the opportunity for God’s people to eat of the tree of life is not gone forever. Instead, the tree of life is gloriously planted in the center of the greater garden to come. In Eden, the trees bore fruit in their season, which means once a year. But in the new and better Eden, the tree of life yields a new crop of fruit every month. In Eden, the tree of life grew in the midst of the garden. But in the new Eden, the tree of life grows on either side of the river. It seems to have multiplied and expanded, implying that everyone will have access to it; all will be welcome to eat their fill. And it’s not just the fruit that will feed us; the leaves of this tree will heal us. In fact, they will heal everything.

Sometimes we hear the story of the Bible told as Creation-Fall-Redemption-Restoration. But as good as Eden was, we’re not merely headed back to Eden as it once was. The story of the Bible is Creation-Fall-Redemption-Consummation. We’re looking forward to a home that will be even better than Eden.

Nancy Guthrie

Nancy Guthrie teaches the Bible at her home church, Cornerstone Presbyterian Church in Franklin, Tennessee, as well as at conferences around the country and internationally, including her Biblical Theology Workshop for Women. She is the author of numerous books and the host of the Help Me Teach the Bible podcast with the Gospel Coalition. She and her husband founded Respite Retreats for couples who have faced the death of a child, and they are cohosts of the GriefShare video series.

https://www.crossway.org/articles/10-things-you-should-know-about-the-garden-of-eden/

10 Things You Should Know about Demons and Satan

1. Demons are fallen angels.

Sometimes our theology textbooks state that sin first came into the world with the sin in the garden, but already there was a fall before the human fall. The serpent came into the garden from the outside and with evil intent (Gen. 3:1–2). The serpent questioned God’s goodness by insinuating that God was withholding something good from his human images. Later in Scripture, the devil is described as “that ancient serpent” (Rev. 20:2). How much more we would like to know about all this. However, Scripture is addressed to us and not to angels. What we do know is that Satan leads an army of rebellious angels (Rev. 12:7–8), who are now cast out of heaven. Demons are these fallen angels. Demons are not ministering spirits, but spoilers.

2. Demons have a leader.

Satan is their leader. Was he a cherub gone wrong or was he an archangel gone wrong? We do not know for sure. Michael and his angels defeat him and his angels in battle. So, he was defeated by an archangel (Rev.12:7). Scripture has a number of titles in addition to “Satan” and “devil” that sum him up. Millard J. Erickson1 provides a handy summary of them: “Several other terms are used of him less frequently: tempter (Matt. 4:3; 1 Thess. 3:5), Beelzebul (Matt. 12:24, 27; Mark 3:22; Luke 11:15, 19), enemy (Matt. 13:39), evil one (Matt. 13:19, 38; 1 John 2:13; 3:12; 5:18), Belial (2 Cor. 6:15); adversary (1 Peter 5:8), deceiver (Rev. 12:9), great dragon (Rev. 12:3), father of lies (John 8:44), murderer (John 8:44), sinner (1 John 3:8).

3. Satan and his demonic entourage have limitations.

Satan and demons are powerful spirits, but they are not omnipresent, omniscient, or omnipotent. Regarding omnipresence—demons can leave a man and enter pigs (Mark 5:13). Regarding omniscience—angels, and we can safely surmise fallen angels also, do not know the day and hour of the return of the Son of Man (Matthew 24:36). Regarding omnipotence—no angel, ruler or power can separate the believer from the love of Christ (Rom. 8:38). In some Christian circles, devilish power, knowledge, and presence are inflated.

4. The diabolic aim is worship.

It has been said that the world says to us, Conform to me!, the flesh says to us, Satisfy me!, and the devil says to us, Worship me! There is biblical evidence to support each of these. Respecting the last idea of the three, the devil’s tempting of Jesus in the wilderness climaxes with this invitation (Matthew 4:8–9): “Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their glory. And he said to him, “All these I will give you, if you will fall down and worship me.” This appears to be the devil’s ultimate motivation: the desire to be worshipped. But to do so is idolatry. It is worshipping the creature rather than the creator (Rom. 1:24–25).

5. There are two important diabolic guises.

The devil is a deceiver (Rev. 12:9). The apostle Paul warns the Corinthians that the devil can disguise himself as “an angel of light” (2 Cor. 11:14). Paul is writing about the danger of false teachers who disguise themselves as “apostles of Christ” (2 Cor. 11:13). These “deceitful workmen” are agents of the great deceiver. False teaching, false gospel, and false teachers still persist and trouble the churches. This may be particularly so in the West. I once heard a pastor who had been imprisoned by the communist regime in the Soviet days say that the DD degree can stand for Doctor of Divinity or Doctor of Darkness.

However, there is another guise that is not subtle at all. It shows itself in persecution. Peter uses a startling metaphor in application to the devil (1 Pet. 5): “Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour.” Peter has persecution for the faith in mind as the next verse shows (1 Pet. 5:9): “Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world.” There are Christian brothers and sisters in non-western parts of the world are experiencing the roaring lion as I write.

6. Christ is the victor over Satan.

Jesus came into the world as the incarnate Son of God to accomplish more than one thing. Here is a sampling. Jesus came to reveal the Father (John 1:18), to be a model for the disciple’s behavior (John 13:12–15; 1 John 2:6); to be our great high priest (Heb. 4:14–16); to die for our sins in our place (Heb. 10:1–10; 1 John 4:8–10), and to defeat the devil (1 John 3:8). He defeats the devil by tasting death for us (Heb 2:14–15). The devil’s power lies in bringing death. After death comes judgment (Heb. 9:27–28) and the fear of it. But if Jesus has addressed the matter of judgement on the cross, and he has, then the believer’s fear is relieved (Col. 2:13–15).

7. Demon inhabitation is real.

Demon possession is the stuff of movies. The Exorcist comes to mind as a classic horror movie. However, some scholars contest the use of possession to characterize a demon’s grip on a human subject. These scholars prefer to describe the man presented in Mark 5 as demonized. The traditional descriptor is “demon-possessed.” I prefer the descriptor “demon inhabited.” Mark 5:1–20 provides an illuminating example. Jesus permits the demons to come out of the man and to enter the pigs (cf. Mark 5:10–13). Another example is the parable Jesus told of an unclean spirit going out of a person. The unclean spirit returns to the person who is compared to a house, which the returning evil spirits now indwell (Luke 11:24–25). Spatial imagery is used in both instances. The idea of possession may give the impression of ownership, whereas the demons are squatters. The language of demonized may be too broad to be overly useful.

After death comes judgment and the fear of it. But if Jesus has addressed the matter of judgement on the cross, and he has, then the believer’s fear is relieved.

8. Believers cannot be demon inhabited.

Can believers be demon inhabited? This is a question which many ask. Theologically considered, it is hard to believe that it is possible that a believer can both be a dwelling place for a demon and the temple of the indwelling Holy Spirit (1 Cor. 6:19 and 2 Cor. 6:16). However, there is every reason to believe that a believer may be demonized in the sense of oppressed by demonic malevolence (1 Pet. 5:8–9). Likewise, the devil may actively seek to harass a godly servant as Paul tells the Corinthians (2 Cor. 12:7). In brief: inhabited, no; oppressed, yes.

9. The devil and demons have no future with God.

It is surprising to learn that some very important early-church thinkers were of a very different opinion. Origen (d. c. AD 354) was one of the greatest speculative theologians in the history of the church. He argued that all will be saved, including the devil. Gregory of Nyssa (AD 335–394) was more cautious about making the same claim. He hoped, though, that the devil will be saved. For his boldness, Origen was condemned by the Council of Constantinople II in AD 553, but Gregory of Nyssa was not. The scriptural testimony is plain—the devil and his servants, the false prophet and beast from the sea, will be in the lake of fire eternally (Rev. 20:9–10). One can surmise that the devil’s other servants, the demons, will face the same fate.

10. We may have a blind spot.

Paul G. Hiebert was raised in India but trained in the West as an anthropologist and missiologist. He came to realize that his western training had made him become unaware of the world of spirits both good and evil, which the majority world has never lost sight of. He called this blind spot “the flaw of the excluded middle.” He thought that many western Christians may have an espoused theology affirming angels and demons, but in practice have an operational theology that lives as though God and ourselves were the only intelligences. The blind spot will show itself in our prayers if we never pray that the risen Christ might continue to bind the strongman, as it were, and spoil his goods through the victory of the cross.

Graham Cole is the author of Against the Darkness: The Doctrine of Angels, Satan, and Demons.

https://www.crossway.org/articles/10-things-you-should-know-about-demons/

10 Things You Should Know about Biblical Typology

1. The Old Testament is all about Jesus.

In Luke 24:44–47 Jesus himself says that the Old Testament is about him:

Then he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.” Then he opened their minds to understand the Scriptures, and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem.”

2. There is only one way of salvation all the way through the Bible, namely Christ himself.

The Bible says in 1 Timothy 2:5 that there is only one mediator:

For there is one God, and there is one mediator between God and men, the man Christ Jesus . . .

So all the people and other objects (animal sacrifices, tabernacle) that serve a mediatorial function in the Old Testament point to the one mediator. People in the Old Testament did not fully understand the way we understand. But God gave them a hope in the promise of the one mediator. They were saved in basically the same way that we are, though they knew less, and they looked forward rather than backward to the time when Christ would accomplish salvation.

Jesus confirms that he is the exclusive way to the Father in John 14:6: “I am the way, and the truth, and the life. No one comes to the Father except through me.”

3. We need God's help to see how the Old Testament is about Jesus.

Jesus taught the disciples on the road to Emmaus, as recorded in Luke 24:13–27. Before that, they were discouraged and confused. They did not understand (Luke 24:25). Afterward they were transformed: “did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?” (Luke 24:32). Jesus also promised the gift of the Holy Spirit to teach them the truth (John 14:26; John 16:13).

4. God gives us the help we need through the teaching of the apostles and the illumination of the Holy Spirit in our hearts.

How do we come to understand how the Old Testament is about Jesus? Jesus's own words in Luke 24 and elsewhere in the Gospels are relevant. But Jesus also commissioned the apostles and gave the gift of the Holy Spirit to them so that they could preach with his power and explain the meaning of Jesus's life, death, and resurrection (Luke 24:49; Acts 1:8). We see this preaching taking place in Acts. And in the writings of the New Testament we have a permanent written word of God, which includes writings from the apostles and from “apostolic men” like Luke who were associated with the apostles. With Christ's authority, they instruct us about the ways in which the Old Testament points to Christ.

5. One key element in the Old Testament is the presence of “types.”

“Types” are symbols that point forward to a fulfillment. The climactic fulfillment is found in Jesus Christ himself. Subordinately, because the church and its members are united to Christ, there is fulfillment in us. Finally, there is fulfillment in the consummation, the new heaven and the new earth, when it will be fully displayed that Christ is “all in all” (Eph. 1:23).

The full meaning of the symbols of the Old Testament becomes available only when we see the fulfillment in Christ.

A symbol already has a special meaning when God first presents it in biblical history. For example, the revelation through Moses sets up a system of priests. The priests are symbolic personages. They symbolize that the people of Israel, as a sinful people, need to access God through the priests. The priests serve as mediators who are especially consecrated and made holy so that they can approach God's presence. Hebrews 5–10 discusses extensively how the Old Testament priests were symbols on earth, shadows or prefigures of the final priesthood of Christ. It is Christ who is holy, not merely on the level of symbol, but the level of reality. It is Christ who has ascended to the right hand of God and who grants us access to God's heavenly presence:

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 (Heb. 10:19–22).

6. The meaning of a type is revealed progressively.

The whole system of priesthood already had symbolic meaning in the time of Moses. But its meaning is more fully revealed when Christ comes, and we see the person for whom the symbolism was designed. Christ fulfills it spectacularly, beyond what anyone might have expected. The shadow or prefigurement, in this case the Old Testament priesthood, genuinely shows the meaning of Christ's priesthood by depicting it beforehand. At the same time, by God's own design, it is inferior to Christ. It thereby says to Israelites that it is incomplete, even inadequate, when viewed in itself. It needs something more. Something greater is to come. Israelites can be stirred up for longing for that completion. But it is not possible fully to discern everything about the fulfillment until the fulfillment actually comes. What was formerly in shadow becomes fully manifested in Christ. The glory therefore belongs to Christ, not to the Old Testament priesthood.

The progress of revelation makes sense because God has a plan of salvation that spans all of history. God reveals his instruction gradually, over time. The full meaning of the symbols of the Old Testament becomes available only when we see the fulfillment in Christ. But we also know that God has planned the whole of history from the beginning. So in God's mind the meaning is already there, even though the full disclosure is spread over time.

7. We need to pay attention to what God said to people in Old Testament times.

God communicated effectively to people in Old Testament times. Some people, of course, were hard hearted. But others believed, as Hebrews 11 reminds us. What God said to them is not something that he later abandons. Rather, he adds to it, over time, until the great time of fulfillment in the New Testament: “on whom [us who belong to New Testament times] the end of the ages has come” (1 Cor. 10:11). So it is wise when we study the Old Testament to consider carefully what God was saying back then and there. He was speaking first of all to them. It is also written for our instruction:

For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope. (Rom. 15:4)

The Old Testament is going to instruct us properly only if we pay careful attention. And that means understanding what God was saying in order to instruct and nourish the people of previous ages.

8. God makes more meaning available to us now.

Christ has accomplished his work, and that accomplishment is explained in God's own authoritative words in the New Testament. So, as a second step, we can consider how God adds to the earlier instruction over time, and how the whole plan of salvation comes to its climactic fulfillment in Christ, and then in us who are united to Christ.

9. The Old Testament applies to us, here and now, we who are believers in Christ.

Through faith, the Holy Spirit unites us to Christ. So we benefit from who Christ is and what he has done in history, in his life, death, resurrection, and ascension. Therefore, the types in the Old Testament can be applied to our Christian living, once we see how they point to fulfillment in Christ.

10. You can grow in your discernment of Old Testament types.

To understand and discern more deeply, you can follow points 7–9 (just above) in succession. First, ask what the symbol meant in its own time period (point 7). Then, ask how its meaning is fulfilled in Christ, given the themes like mediation and salvation that run through the whole Bible. Pay attention to the instruction in the whole New Testament (point 8). Third, ask how the meaning applies to you, if you are united to Christ (point 9).

Vern S. Poythress is the author of Biblical Typology: How the Old Testament Points to Christ, His Church, and the Consummation.

https://www.crossway.org/articles/10-things-you-should-know-about-biblical-typology/?utm_source=Crossway+Marketing&utm_campaign=7089c31d16-20240420+Gen-LookingHeavenwardTransformsOurSo&utm_medium=email&utm_term=0_-7089c31d16-%5BLIST_EMAIL_ID%5D

15 Christian Values the Modern World Needs

Today’s modern world is constantly bombarded with fast-paced technology, greed, and materialism. This has resulted in a shift away from the traditional values that were once deeply ingrained in our society, particularly Christian values.

As a result, there is a growing sense of emptiness and moral decline, leading many individuals to question what has become of the values that once guided our actions and decisions.

1. Loving Thy Neighbor

One of the most fundamental Christian values is love. Christian love isn’t about romantic love but primarily unconditional love for one’s neighbors, enemies, and oneself. The emphasis on selflessness and compassion has been replaced by a focus on individualism and self-gratification in our modern society.

In a world that is becoming increasingly divided and polarized, the importance of love cannot be overstated. It is essential for promoting understanding, empathy, and unity among people from different backgrounds and beliefs.

2. Forgiving Others

“Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.” Ephesians 4:32.

Forgiveness is another crucial Christian value that seems to have been lost in our modern world. There is a growing trend of holding grudges and seeking revenge instead of forgiving those who have wronged us.

However, forgiveness is not just about letting go of anger and resentment towards others; it also allows for personal growth and healing. By forgiving others, we can break the cycle of hurt and negativity, promoting peace and harmony in our relationships.

3. Being Humble

“Humble yourselves in the presence of the Lord, and he will exalt you.” James 4:10.

In an age that values success, power, and fame above all else, the virtue of humility is often seen as a weakness. However, for Christians, humility is an essential value that teaches us to recognize our own limitations and seek guidance from a higher power.

Humility also allows us to be more empathetic towards others and to avoid the temptation of pride and arrogance. Christians, and all humans, are called to serve others rather than seek personal gain, making humility a crucial value that our modern world could greatly benefit from.

4. Offering Compassion

“Be kind to one another.” Ephesians 4:32.

Compassion is at the core of Christian values, but in our competitive society, it seems to have taken a backseat. We are often too focused on our own needs and desires to truly empathize with others and show acts of kindness and generosity.

By practicing compassion, we can create a more caring and compassionate world, one that is sorely needed in the face of growing global issues such as poverty, inequality, and discrimination.

5. Having Gratitude for All Things

“Rejoice always, pray continually, give thanks in all circumstances.” Thessalonians 5: 16-18.

Gratitude is another Christian value that is often overlooked these days. In a world that promotes constant consumption and the pursuit of more, it can be easy to take things for granted and forget to express gratitude for what we have.

In reality, it’s important to be grateful for all blessings, big or small. Practicing gratitude can bring a sense of contentment and joy into our lives, helping us to appreciate what we have rather than always seeking more.

6. Living with Integrity

“Whoever walks in integrity walks securely, but whoever takes crooked paths will be found out.” Proverbs 10:9.

Integrity is a value that is essential for building trust and fostering strong relationships. In a world where dishonesty and corruption seem to be prevalent, the virtue of integrity is needed more than ever.

Christians are called to live with honesty and integrity in all aspects of our lives, even when no one is watching. By displaying integrity in our actions and words, we can inspire others to do the same and create a more trustworthy and ethical society.

7. Acceptance of Others

“Accept one another then, just as Jesus Christ accepted you.” Romans 15:7.

With everything becoming increasingly diverse and complex, the value of acceptance is crucial for promoting harmony and understanding among different cultures and beliefs. Yet, many Christians are quite hypocritical with this specific value.

Christians are called to love and accept others regardless of their differences, just as God loves and accepts us. By embracing acceptance, we can break down barriers and promote unity in a world that is lost often divided.

8. Faith in the Uknown

“Faith can move mountains.” Matthew 17:20.

The Christian value of faith is one that our modern world desperately needs to remember. With so much uncertainty and fear in the world, having faith in something greater than ourselves can provide comfort and hope.

Having faith doesn’t mean blindly following without question but rather trusting in a higher power and believing that everything happens for a reason. This value can help us navigate through challenging times and find peace in the unknown.

9. Always Be Generous

“Remember the words the lord himself said, ‘It is more blessed to give than receive.'” “Acts 20:35.

Generosity is a value that goes hand in hand with compassion and gratitude. By giving to others without expecting anything in return, we can spread joy and make a positive impact on the world.

In our society, where greed and materialism are often glorified, the virtue of generosity can help counteract these negative values and promote a more selfless and caring society.

10. Reconciliation and Admitting When You’re Wrong

“For all have sinned and fall short of the glory of God…” Romans 3:23.

Admitting when we’re wrong and seeking forgiveness is a crucial aspect of the Christian value of reconciliation. When conflicts and divisions seem to be ever-increasing, the ability to reconcile and make amends is essential for promoting peace and understanding.

By practicing reconciliation, we can heal broken relationships and promote unity among individuals and communities. This value is especially important in today’s world, where tensions and divisions seem to be at an all-time high.

11. Celebrating Community

“Behold, how good and how pleasant it is for brethren to dwell together in unity.” Psalms 133:1.

The value of community is deeply ingrained in Christian teachings. The world often prioritizes individualism and self-sufficiency, making the importance of coming together and supporting one another essential.

Christians are called to love and support our neighbors, just as we would want for ourselves. By fostering a sense of community, we can create a more caring and connected world, one where everyone feels valued and supported.

12. Practicing Patience

“Patience leads to abundant understanding, but impatience leads to stupid mistakes.” Provers 14:29.

In an instant-gratification society, the virtue of patience is often undervalued. However, Christians are called to be patient in all aspects of our lives.

Patience allows us to remain calm and level-headed in the face of adversity and challenges. It also teaches us to have empathy and understanding towards others who may not move at the same pace as us. By practicing patience, we can cultivate a more peaceful and compassionate world.

13. Servanthood

“Serve wholeheartedly, as if you were serving the Lord, not men. ” Ephesians 6:7.

The value of servanthood is deeply rooted in Christian beliefs. Followers of Christ are called to serve others rather than seek personal gain or glory.

In a society that often promotes self-interest and individual success, the virtue of servanthood can help shift our focus toward serving others and making a positive impact on the world. By humbling ourselves and putting others first, we can create a more selfless and caring society.

14. Keeping Self-Control

“Everyone should be quick to listen, slow to speak, and slow to become angry because human anger does not produce the righteousness that God desires.” James 1:19-20.

Self-control is a value that can be challenging to uphold in our modern world. With constant distractions and temptations, it can be easy to give in to our impulses and desires.

But Christians are called to have self-control in all aspects of our lives. It allows us to make wise decisions and resist negative influences. By practicing self-control, we can lead a more disciplined and purposeful life.

15. Embracing Peace

“Peace I love 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.

Last but certainly not least, the value of peace is central to all Christian teachings. In a world filled with conflicts and turmoil, the virtue of peace can bring much-needed harmony and understanding.

As followers of Christ, people are called to be peacemakers and strive for unity among all people. By promoting peace in our words and actions, we can create a more peaceful and loving world, one that reflects the teachings of Jesus Christ.

6 Reassuring Bible verses for people facing surgery

Take comfort from these words from Scripture if you're anxious about heading to the hospital.

Facing surgery can be a daunting experience, stirring up a whirlwind of emotions. But you’re not alone in this journey. The Bible offers words of comfort, strength, and assurance to soothe your anxious heart. Here are six verses from Scripture, each carrying its own unique message of hope to accompany you through this challenging time.

Have no anxiety at all, but in everything, by prayer and petition, with thanksgiving, make your requests known to God. Then the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus.” Philippians 4:6-7

This verse reminds us that we can bring our worries and fears to God through prayer. By entrusting our concerns to Him and expressing gratitude, we open ourselves to experiencing His peace, a peace that transcends our comprehension and guards our hearts amidst uncertainty.

Do not fear: I am with you; do not be anxious: I am your God. I will strengthen you, I will help you, I will uphold you with my victorious right hand.” Isaiah 41:10

God promises His presence and support in times of distress. This verse reassures us that we need not be afraid, for He is our source of strength and assistance. His unwavering presence upholds us, giving us the courage to face whatever lies ahead.

Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff comfort me.” Psalm 23:4

In the midst of fear and uncertainty, this psalm offers solace by affirming God’s constant presence and guidance. Regardless of the challenges we face, He walks beside us, providing comfort and assurance. His presence is our source of courage, dispelling fear and offering reassurance.

I command you: be strong and steadfast! Do not fear nor be dismayed, for the LORD, your God, is with you wherever you go.” Joshua 1:9

Just as God encouraged Joshua as he faced new challenges, He encourages us today. This verse reminds us of God’s command to be strong and steadfast, assuring us that His presence accompanies us wherever we go. With Him by our side, we can face the unknown with confidence and courage.

Come to me, all you who labor and are burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am meek and humble of heart; and you will find rest for yourselves. For my yoke is easy, and my burden light.” Matthew 11:28-30

Jesus extends an invitation to find rest and relief in Him. He understands our struggles and invites us to lay our burdens at His feet. By entrusting ourselves to Him, we discover a peace that refreshes our weary souls and lightens our load.

God is our refuge and our strength, an ever-present help in distress.” Psalm 46:1

This verse echoes the sentiment of God’s constant presence and support in times of trouble. He is not only our refuge, providing a place of safety and security, but also our strength, empowering us to endure adversity. Knowing that He is always near brings comfort and reassurance as we navigate life’s challenges.

As you prepare for surgery, may these verses serve as a beacon of hope, reminding you of God’s unfailing love and presence. Trust in His promises, lean on His strength, and find solace in His peace. You are held in His hands, surrounded by His grace.

10 Key Bible Verses on God’s Sovereignty

1. Ephesians 1:11

In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will . . .

Making those who believe in him heirs with Christ was not an ad hoc event; God had planned it from all eternity. By definition God is sovereign, directing all things freely according to his royal counsel. This is in sharp contrast with the pagan gods of the time, who were understood to be often fickle or bound by an inscrutable and arbitrary fate. God’s predestination gives his people tremendous comfort, for they know that all who come to Christ do so through God’s enabling grace and appointment (Eph. 2:8–10). "Who works all things according to the counsel of his will" is best understood to mean that every single event that occurs is in some sense predestined by God. At the same time, Paul emphasizes the importance of human responsibility, as is evident in all of the moral commands later in Ephesians 4–6 and in all of Paul’s letters. God uses human means to fulfill what he has ordained. With regard to tragedies and evil, Paul and the other biblical writers never blame God for them (cf. Rom. 5:12; 2 Tim. 4:14; also Job 1:21–22). Rather, they see the doctrine of God’s sovereignty as a means of comfort and assurance (cf. Rom. 8:28–30), confident that evil will not triumph, and that God’s good plans for his people will be fulfilled. How God’s sovereignty and human responsibility work together in the world is a mystery no one can fully understand.

2. Romans 8:28

And we know that for those who love God all things work together for good, for those who are called according to his purpose.

God weaves everything together for good for his children. The “good” in this context does not refer to earthly comfort but conformity to Christ (Rom. 8:29), closer fellowship with God, bearing good fruit for the kingdom, and final glorification (Rom. 8:30). Christians can be assured that all things work together for good: God has always been doing good for them, starting before creation (the distant past), continuing in their conversion (the recent past), and then on to the day of Christ’s return (the future).

3. Matthew 10:29–31

Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father. But even the hairs of your head are all numbered. Fear not, therefore; you are of more value than many sparrows.

Sparrows were customarily thought of as the smallest of creatures, and the penny was one of the least valuable Roman coins (cf. 5:26). God is sovereign over even the most insignificant events. Since the heavenly Father gives constant sovereign supervision even to seemingly insignificant creatures, surely he will also care for his disciples in their mission to proclaim the good news of the kingdom.

4. Colossians 1:16–17

For by him all things were created, 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. And he is before all things, and in him all things hold together.

Christ is Lord of creation. Jesus is the Lord, the maker and upholder of all things in the universe. Jesus did not come into existence when he was born of the virgin Mary. He was the agent of creation through whom God made heaven and earth (John 1:3 and note; 1 Cor. 8:6). Jesus cannot be the first thing created (as the ancient Arian heresy claimed) since “all things” without exception were created by him. Paul is using the current Jewish terms for various rankings of angels (although he doesn’t explain their relative ranks). Jesus is not only the agent of creation but is also the goal of creation, for everything was created by him and for him, that is, for his honor and praise. Since Jesus is in this sense the goal of creation, he must be fully God. Christ continually sustains his creation, preventing it from falling into chaos or disintegrating (cf. Heb. 1:3).

5. Isaiah 45:7–9

I form light and create darkness; I make well-being and create calamity; I am the LORD, who does all these things. “Shower, O heavens, from above, and let the clouds rain down righteousness; let the earth open, that salvation and righteousness may bear fruit; let the earth cause them both to sprout; I the LORD have created it. Woe to him who strives with him who formed him, a pot among earthen pots! Does the clay say to him who forms it, ‘What are you making?’ or ‘Your work has no handles’? Read More

The Lord’s creative will and wise purposes stand behind everything. Therefore, his people should not be discouraged when the appearances of history seem contrary to his promises. Far from a problem to cope with, God’s sovereignty over all things is the only hope for the flowering of salvation and righteousness in this world. Isaiah warns against challenging God’s right to do his will in his own way. Putting God under suspicious scrutiny is a serious offense. Created beings may not demand explanations from him (cf. Rom. 9:19–21).

6. Proverbs 16:33

The lot is cast into the lap, but its every decision is from the LORD.

“Casting lots” involves the random selection or distribution of objects in order to make a choice uncontrolled and unbiased by the participants. In Israel it was typically performed “before the Lord” (see Josh. 18:8) in order to receive his direction. Not only the careful plans of the heart (Prov. 16:1, 9) but also the apparently random practice of casting lots falls under God’s providential governance.

7. Job 42:2

“I know that you can do all things, and that no purpose of yours can be thwarted.”

In his second speech, the Lord asks Job particularly about power in relation to himself and other creatures he has made (40:6–41:34). Job, directly aware of God as never before, responds by humbly submitting to God’s sovereignty and penitently despising himself for his earlier wild words (42:1–6). While Job had rightly defended himself against his friends’ accusations of sin and had defined his circumstances as being governed by God, he had drawn conclusions about what his affliction meant that did not account sufficiently for what was hidden in the knowledge and purposes of God.

8. Lamentations 3:37–39

Who has spoken and it came to pass, unless the Lord has commanded it? Is it not from the mouth of the Most High that good and bad come? Why should a living man complain, a man, about the punishment of his sins?

Just as in creation (cf. Gen. 1:3; Ps. 33:9), God sovereignly speaks and commands in history and things happen, including Jerusalem’s destruction (Lam. 1:5, 12–16; 2:1–10). The God who sent judgment can also send renewal.

9. Acts 4:27–28

For truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever your hand and your plan had predestined to take place.

In their prayer, reported with approval by Luke, the believers affirm both God’s sovereignty and human responsibility. Whatever includes all of the evil rejection, false accusation, miscarriage of justice, wrongful beatings, mockery, and crucifixion that both Jews and Gentiles poured out against Jesus. These things were predestined by God, yet the human beings who did them were morally “lawless” (see 2:23, 36); they were responsible for their evil deeds (see 3:13–15); and they needed to “repent” (see 2:38; 3:19). This prayer reflects both a deep acknowledgment of human responsibility and a deep trust in God’s wisdom in his sovereign direction of the detailed events of history.

10. Ephesians 1:4

Even as he chose us in him before the foundation of the world, that we should be holy and blameless before him.

He chose us in him means that the Father chose Christians in the Son (Christ), and this took place in eternity past, before the foundation of the world. This indicates that for all eternity the Father has had the role of leading and directing among the persons of the Trinity, even though Father, Son, and Holy Spirit are equal in deity and attributes. God’s initiative in redeeming the believer from sin and death was not an arbitrary or whimsical decision but something God had planned all along “in Christ.” Since God chose his people in his love, they can take no credit for their salvation. God was determined to have them as his own (see note on 2:8). God chose them with the goal that they be holy and blameless before him. This goal is not optional for Christians—it is the purpose of election. Holiness here expresses moral purity, while blamelessness expresses freedom from the guilt of trespasses and sins in which the Christian formerly walked (1:7; 2:1, 5).

10 Key Bible Verses on Wisdom and Discernment

1. Proverbs 1:7

The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction.

This is the core maxim of the book: the quest for wisdom begins with the fear of the Lord (cf. Ps. 9:10 and Ps. 111:10, “The fear of the LORD is the beginning of wisdom”). “Knowledge” and “wisdom” are closely tied together in Proverbs: “knowledge” tends to focus on correct understanding of the world and oneself as creatures of the magnificent and loving God, while “wisdom” is the acquired skill of applying that knowledge rightly, or “skill in the art of godly living”. On the fear of the Lord, see notes on Acts 5:5; 9:31; Rom. 3:18; Phil. 2:12–13; 1 Pet. 1:17; 1 John 4:18. The reason that the fear of the Lord is the beginning of both knowledge and wisdom is that the moral life begins with reverence and humility before the Maker and Redeemer. The idea of a quest for knowledge sets biblical wisdom in the broad context of the ancient Near Eastern quest for truth, and this verse also validates such a quest as legitimate and good. Thus it affirms a kind of “creational revelation,” the idea that one can find moral and theological truth through observing the world.

At the same time, it distinguishes the biblical pursuit of knowledge and wisdom from those of the surrounding cultures, for it asserts that submission to the Lord is foundational to the attainment of real understanding (cf. Ps. 111:10; Prov. 9:10). By using the covenant name “the LORD” in preference to the more generic “God,” this verse makes the point that truth is found through Israel’s God. In addition, the verse asserts that fools despise wisdom and instruction, thus setting up the alternative between the two ways of wisdom and folly. This contrast dominates the entire book, as the way of wisdom, righteousness, and the fear of the Lord is set against the way of folly, evil, and scoffing.

2. Proverbs 3:5–6

Trust in the LORD with all your heart,

and do not lean on your own understanding.

In all your ways acknowledge him,

and he will make straight your paths.

Subordinating one’s own understanding to the Lord is in keeping with the major thesis of Proverbs, that the fear of the Lord is the beginning of knowledge. Trust in the LORD is necessary for fulfilling any of the wise ways of life taught in Proverbs; trusting the Lord is closely connected to “fearing” him (cf. Prov. 1:7; 2:5; Prov. 9:10; Prov. 15:33; Prov. 19:23; etc.). “With all your heart” indicates that trust goes beyond intellectual assent to a deep reliance on the Lord, a settled confidence in his care and his faithfulness to his word. “Do not lean on your own understanding” further explains trusting in the Lord. One’s “understanding” in Proverbs is his perception of the right course of action. The wise will govern themselves by what the Lord himself declares, and will not set their own finite and often-mistaken understanding against his.

To make straight a person’s paths means to make the course of the person’s life one that continually progresses toward a goal. In Proverbs, the emphasis is on the moral quality of one’s life path (here, its moral “straightness”).

3. James 1:5

If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him.

Believers are to have an undivided faith, asking for wisdom from their ever-wise and all-generous God. James addresses the believer who lacks wisdom in handling trials. Wisdom, as in the Old Testament, is a God-given and God-centered discernment regarding the practical issues in life. Wisdom comes from prayer for God’s help. God gives generously (with “single-minded” liberality) and without reproach (he does not want anyone to hesitate to come to him).

4. Ephesians 5:6–10

Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience. Therefore do not become partners with them; for at one time you were darkness, but now you are light in the Lord. Walk as children of light (for the fruit of light is found in all that is good and right and true), and try to discern what is pleasing to the Lord.

Paul is not telling Christians to avoid all contact with nonbelievers but to avoid joining with them in their sin. The Bible gives general principles for life, but followers of Christ must use wisdom to discern how to apply those principles to the concrete issues of their lives. The book of Proverbs is of great help in this regard. Such wisdom may be defined as “the skill of godly living,” which one must thoughtfully discern, apply, and practice in order to live in a way that is pleasing to the Lord.

5. 1 John 4:1

Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world.

Christian faith is not spiritual gullibility. The unseen spiritual influences that guide people’s speech and actions can be “tested” by observing their doctrine and conduct as well as by the gift of spiritual discernment (cf. 1 Cor. 12:10; 14:29). False prophets are people who claim to speak for God but are actually speaking by demonic influence (1 John 4:3–4). In today’s age of “tolerance,” discriminating discernment can be viewed as being judgmental (cf. “Judge not,” Matt. 7:1). Yet Jesus also taught, “Do not judge by appearances, but judge with right judgment” (John 7:24).

6. 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.

The present evil age still threatens those who belong to Christ, so they must resist its pressure. Their lives are changed as their minds are made new (contrast Rom. 1:28), so that they are able to “discern” God’s will. By testing you may discern translates Greek dokimazō, which often has the sense of finding out the worth of something by putting it to use or testing it in actual practice (cf. Luke 14:19; 1 Cor. 3:13; 2 Cor. 8:22; 1 Tim. 3:10).

7. James 3:13–18

Who is wise and understanding among you? By his good conduct let him show his works in the meekness of wisdom. But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic. For where jealousy and selfish ambition exist, there will be disorder and every vile practice. But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. And a harvest of righteousness is sown in peace by those who make peace.

These verses could be called “the tale of two cities”—the realm of wisdom (framing the passage in James 3:13, 17) contrasted with that of selfish ambition. The one “from above” leads to “peace,” while the “earthly” one leads to “disorder.”

Wisdom for James is not merely intellectual but also behavioral. Meekness (Gk. prautēs, translated “gentleness” in Gal. 5:23) was considered weakness by the Greeks, but Jesus elevated it to a primary Christian virtue (Matt. 5:5; 11:29). Meekness comes not from cowardice or passivity but rather from trusting God and therefore being set free from anxious self-promotion.

8. Matthew 7:24

Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock.

A parable brings the Sermon on the Mount to a close as Jesus calls for his audience to decide between himself and the religious establishment, drawing a dividing line between himself and any other foundation for life. The evidence of whether one is truly a believer is in whether one does the words of Jesus (cf. James 1:22–23 and James 2:20–22). Disciples who build their lives on the bedrock of Jesus and his message of the kingdom of heaven are truly wise, regardless of the shifting cultural or religious fashions.

9. Philippians 1:9–10

And it is my prayer that your love may abound more and more, with knowledge and all discernment, so that you may approve what is excellent, and so be pure and blameless for the day of Christ.

The first petition in Paul’s prayer is that God would cause the cardinal Christian virtue of love to abound more and more, and that it would be accompanied by knowledge and all discernment, so that the Philippians’ love would find expression in wise actions that would truly benefit others and glorify God. As Christians grow in their understanding of what it means to follow Jesus, they will increasingly be able to affirm and practice what is excellent. Such joyful obedience to God will give them the confidence of being found pure and blameless when Jesus returns. This does not imply instantaneous spiritual perfection but rather an increasing likeness to Christ. But fruit of righteousness is not produced in the believer’s own power. Because that fruit comes through Jesus Christ, it will result in the glory and praise of God.

10. Romans 11:33–35

Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!

“For who has known the mind of the Lord,

or who has been his counselor?”

“Or who has given a gift to him

that he might be repaid?”

As he concludes his setting forth of God’s great plan in the history of salvation (Rom. 1–11), Paul breaks forth into praise. God’s wisdom and ways are far beyond the understanding of human beings, and hence he deserves all the glory.

The words of Isaiah 40:13 teach that no human being knows the mind of the Lord apart from revelation, and no one can serve as God’s adviser. Likewise the majestic words of Job 41:11 are a reminder that no one ultimately gives anything to God. Instead, everything humans have is a gift from God (1 Cor. 4:7).

Since all things are from God, and through God, and for God, it follows that he deserves all the glory forever. God’s saving plan brings him great honor, praise, and glory forever and ever.

10 Key Bible Verses on Prayer

1. Matthew 6:5–8

And when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward. But when you pray, go into your room and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you. And when you pray, do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words. Do not be like them, for your Father knows what you need before you ask him.

Prayer was a pillar of Jewish piety. Public prayer, said aloud in the morning, afternoon, and evening, was common. stand and pray in the synagogues. At the set time of prayer, pious Jews would stop what they were doing and pray, some discreetly, but others with pretentious display. Jesus did not condemn all public prayer, as indicated by his own prayers in public (e.g., Matt. 14:19; 15:36). One’s internal motivation is the central concern. shut the door. Though public prayer has value, prayer completely away from public view allows a person (or group) to focus more exclusively on God.

heap up empty phrases. Pagans repeated the names of their gods or the same words over and over without thinking (cf. 1 Kings 18:26; Acts 19:34). Jesus is prohibiting mindless, mechanical repetition, not the earnest repetition that flows from the imploring heart (Mark 14:39; 2 Cor. 12:8; cf. Ps. 136; Isa. 6:3).

2. Hebrews 4:16

Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.

Draw near (Gk. proserchomai, “approach, go to, draw near to”) is used consistently in Hebrews to represent a person approaching God (Heb. 7:25; Heb. 10:1, 22; Heb. 11:6; Heb. 12:18, 22; cf. Ex. 16:9; 34:32; Lev. 9:5; Deut. 4:11), which is possible only when one’s sins are forgiven through the sacrificial and intercessory ministry of a high priest (Heb. 7:25; Heb. 10:22). The encouragement to “draw near” to God’s throne implies that Christians have the privilege of a personal relationship with God. Confidence translates Greek parrēsia (“boldness,” “confidence,” “courage,” especially with reference to speaking before someone of great rank or power; cf. Heb. 3:6; Heb. 10:19, 35). It indicates that Christians may come before God and speak plainly and honestly (yet still with appropriate reverence), without fear that they will incur shame or punishment by doing so. throne of grace. God the Father, with Jesus at his right hand (Heb. 8:1; Heb. 12:2; cf. Heb. 1:8), graciously dispenses help from heaven to those who need forgiveness and strength in temptation.

3. 1 Thessalonians 5:16–18

Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you.

Rejoice always. Joy in Paul’s letters is a basic mark of the Christian (Rom. 14:17) and a fruit of the Spirit (Gal. 5:22). It is often associated with the firm hope of the Christian (e.g., Rom. 5:2–5; 12:12). Pray without ceasing suggests a mental attitude of prayerfulness, continual personal fellowship with God, and consciousness of being in his presence throughout each day. Christians are to be marked by thanksgiving (Eph. 5:4, 20; Col. 2:7; Col. 3:15, 17; Col. 4:2). This probably refers to all of 1 Thessalonians 5:16–18.

4. Philippians 4:6–7

Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.

Paul echoes Jesus’ teaching in the Sermon on the Mount (see Matt. 6:25–34) that believers are not to be anxious but are to entrust themselves into the hands of their loving heavenly Father, whose peace will guard them in Christ Jesus. Paul’s use of guard may reflect his own imprisonment or the status of Philippi as a Roman colony with a military garrison. In either case, it is not Roman soldiers who guard believers—it is the peace of God Almighty. Because God is sovereign and in control, Christians can entrust all their difficulties to him, who rules over all creation and who is wise and loving in all his ways (Rom. 8:31–39). An attitude of thanksgiving contributes directly to this inward peace.

5. 1 John 5:14–15

And this is the confidence that we have toward him, that if we ask anything according to his will he hears us. And if we know that he hears us in whatever we ask, we know that we have the requests that we have asked of him.

To ask God according to his will does not mean that, before Christians can pray effectively, they need somehow to discover God’s secret plans for the future (sometimes called his “hidden will” or “will of decree”; cf. Deut. 29:29). Rather, it means they should ask according to what the Bible teaches about God’s will for his people (sometimes called God’s “revealed will” or “will of precept”). If Christians are praying in accordance with what pleases God as found in the teaching of Scripture, then they are praying according to his will (cf. Matt. 6:10; Eph. 5:17).

To know that he hears us in whatever we ask is enough, because communion with God is the goal of prayer. we have the requests. Human experience testifies that Christians do not always receive all the things they ask from God, even things that seemingly accord with his revealed will (see note above). This verse must be understood in light of other passages of Scripture which show that praying according to God’s will includes the need to pray in faith (Matt. 21:22; James 1:6), with patience (Luke 18:1–8), in obedience (Ps. 66:18; 1 Pet. 3:12), and in submission to God’s greater wisdom (Luke 22:42; Rom. 8:28; 1 Pet. 4:19).

6. Matthew 6:9–13

Pray then like this: “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 evil.

Jesus gives his disciples an example to follow when praying. The prayer has a beginning invocation and six petitions that give proper priorities. The first three petitions focus on the preeminence of God while the final three focus on personal needs in a community context.

Father (Gk. patēr, “father”) would have been “Abba” in Aramaic, the everyday language spoken by Jesus (cf. Mark 14:36; Rom. 8:15; Gal. 4:6). It was the word used by Jewish children for their earthly fathers. However, since the term in both Aramaic and Greek was also used by adults to address their fathers, the claim that “Abba” meant “Daddy” is misleading and runs the risk of irreverence. Nevertheless, the idea of praying to God as “Our Father” conveys the authority, warmth, and intimacy of a loving father’s care, while in heaven reminds believers of God’s sovereign rule over all things. The theme of “heavenly Father” is found throughout the Old Testament (Deut. 14:1; 32:6; Ps. 103:13; Jer. 3:4; 31:9; Hos. 11:1). Jesus’ disciples are invited into the intimacy of God the Son with his Father. The concern of this first petition is that God’s name would be hallowed—that God would be treated with the highest honor and set apart as holy.

Christians are called to pray and work for the continual advance of God’s kingdom on earth (the second petition; see note on Matt. 6:9–13). The presence of God’s kingdom in this age refers to the reign of Christ in the hearts and lives of believers, and to the reigning presence of Christ in his body, the church—so that they increasingly reflect his love, obey his laws, honor him, do good for all people, and proclaim the good news of the kingdom. The third petition speaks of God’s will. This means God’s “revealed will” (see note on Eph. 5:17), which involves conduct that is pleasing to him as revealed in Scripture. Just as God’s will is perfectly experienced in heaven, Jesus prays that it will be experienced on earth. The will of God will be expressed in its fullness only when God’s kingdom comes in its final form, when Christ returns in power and great glory (see Matt. 24:30; cf. Rom. 8:18–25; Rev. 20:1–10), but it will increasingly be seen in this age as well (Matt. 13:31–33).

The fourth petition focuses on the disciples’ daily bread, a necessity of life which by implication includes all of the believer’s daily physical needs. Forgive us our debts (the fifth petition) does not mean that believers need to ask daily for justification, since believers are justified forever from the moment of initial saving faith (Rom. 5:1, 9; 8:1; 10:10). Rather, this is a prayer for the restoration of personal fellowship with God when fellowship has been hindered by sin (cf. Eph. 4:30). Those who have received such forgiveness are so moved with gratitude toward God that they also eagerly forgive those who are debtors to them. On sin as a “debt” owed to God, see note on Colossians 2:14.

This final (sixth) petition addresses the disciples’ battle with sin and evil. Lead us not into temptation. The word translated “temptation” (Gk. peirasmos) can indicate either temptation or testing. The meaning here most likely carries the sense, Allow us to be spared from difficult circumstances that would tempt us to sin (cf. Matt. 26:41). Although God never directly tempts believers (James 1:13), he does sometimes lead them into situations that “test” them (cf. Matt. 4:1; also Job 1; 1 Pet. 1:6; 4:12). In fact, trials and hardships will inevitably come to believers’ lives, and believers should “count it all joy” (James 1:2) when trials come, for they are strengthened by them (James 1:3–4). Nonetheless, believers should never pray to be brought into such situations but should pray to be delivered from them, for hardship and temptation make obedience more difficult and will sometimes result in sin. Believers should pray to be delivered from temptation (cf. Matt. 26:41; Luke 22:40, 46; 2 Pet. 2:9; Rev. 3:10) and led in "paths of righteousness" (Ps. 23:3). deliver us from evil. The phrase translated “evil” (Gk. tou ponērou) can mean either “evil” or “the evil one,” namely, Satan. The best protection from sin and temptation is to turn to God and to depend on his direction. “For yours is the kingdom and the power and the glory, forever. Amen” is evidently a later scribal addition, since the most reliable and oldest Greek manuscripts all lack these words, which is the reason why these words are omitted from most modern translations. However, there is nothing theologically incorrect about the wording (cf. 1 Chron. 29:11–13), nor is it inappropriate to include these words in public prayers.

7. Mark 11:24

Therefore I tell you, whatever you ask in prayer, believe that you have received it, and it will be yours.

whatever you ask. God delights to “give good things to those who ask him” (Matt. 7:11) and is capable of granting any prayer, though we must ask with godly motives (James 4:3) and according to God’s will (1 John 5:14). believe that you have received it, and it will be yours. Those who trust God for the right things in the right way can have confidence that God will “supply every need. . . according to his riches in glory in Christ Jesus” (Phil. 4:19), knowing that he will work “all things together for good” and will “graciously give us all things” (Rom. 8:28, 32). Some have misused this verse by telling people that if they pray for physical healing (or for some other specific request) and if they just have enough faith, then they can have confidence that God has already done (or will do) whatever they ask. But we must always have the same perspective that Jesus had—that is, confidence in God’s power but also submission to his will: “Father, all things are possible for you. . . Yet not what I will, but what you will” (Mark 14:36).

8. Ephesians 6:17–18

And take the helmet of salvation, and the sword of the Spirit, which is the word of God, praying at all times in the Spirit, with all prayer and supplication. To that end, keep alert with all perseverance, making supplication for all the saints.

praying. The weapons for warfare are spiritual because they are rooted in prayer, which is the Christian’s most powerful resource. Prayer is to permeate believers’ lives as a universal practice, as seen by the use of “all” four times in this verse: at all times. . . with all prayer. . . with all perseverance. . . for all the saints. Prayer in the Spirit is a form of worship (John 4:23–24) enabled by the Spirit of God, who intercedes on behalf of the person who prays (Rom. 8:26–27).

9. 1 Timothy 2:1

First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people.

supplications, prayers, intercessions, and thanksgivings. Paul turns to expounding in specific terms what true gospel living (1 Tim. 1:5) should look like. He calls for prayer and he addresses hindrances to prayer (1 Tim. 2:1–15). In describing life that properly emerges from the gospel, Paul first mentions prayer for the salvation of all people. This also leads to a discussion of godly living and appropriate behavior in corporate worship, particularly unity, modesty, and proper submission. Paul’s point is not to list all the ways to pray but to pile up various terms in reference to prayer for their cumulative impact. This is a call for all sorts of prayer for all sorts of people.

10. James 5:16

Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working.

confess your sins to one another. Sometimes confession in the community is needed before healing can take place, since sin may be the cause of the illness (cf. 1 Cor. 11:29–30). Pray for one another is directed to all the readers of James’s letter and indicates that he did not expect prayer for healing to be limited to the elders (James 5:14). The righteous will have great power in prayer, as God grants their requests.

10 Key Bible Verses on the Second Coming of Christ

1. Matthew 24:36–44

“But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only. For as were the days of Noah, so will be the coming of the Son of Man. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark, and they were unaware until the flood came and swept them all away, so will be the coming of the Son of Man. Then two men will be in the field; one will be taken and one left. Two women will be grinding at the mill; one will be taken and one left. Therefore, stay awake, for you do not know on what day your Lord is coming. But know this, that if the master of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into. Therefore you also must be ready, for the Son of Man is coming at an hour you do not expect.”

In response to the disciples asking, “when will these things be?” (Matt. 24:3), Jesus says no one knows, not even . . . the Son, but the Father only. In his incarnate life, Jesus learned things as other human beings learn them (cf. Luke 2:52; Heb. 5:8). On the other hand, Jesus was also fully God, and, as God, he had infinite knowledge (cf. John 2:25; 16:30; 21:17). Here he is apparently speaking in terms of his human nature. This is similar to other statements about Jesus which could be true of his human nature only, and not of his divine nature (he grew and became strong, Luke 2:40; increased in stature, Luke 2:52; was about 30 years old, Luke 3:23; was weary, John 4:6; was thirsty, John 19:28; was hungry, Matt. 4:2; was crucified, 1 Cor. 2:8). Taking account of these verses, together with many verses that affirm Christ’s deity, the Council of Chalcedon in A.D. 451 affirmed that Christ was “perfect in Godhead and also perfect in manhood; truly God and truly man.” Yet it also affirmed that Jesus was “one Person and one Subsistence.”

With regard to the properties of his human nature and his divine nature, the Chalcedonian Creed affirmed that Christ was to be “acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably; the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved.” That meant the properties of deity and the properties of humanity were both preserved. How Jesus could have limited knowledge and yet know all things is difficult, and much remains a mystery, for nobody else has ever been both God and man. One possibility is that Jesus regularly lived on the basis of his human knowledge but could at any time call to mind anything from his infinite knowledge.

taken . . . left. The description may indicate that one is taken away to final judgment (cf. Matt. 24:39) while the other remains to experience salvation at Christ’s return. Or possibly the one who is taken is among the elect that the Son of Man will “gather . . . from the four winds” (Mat. 24:31).

2. Luke 21:25–28

“And there will be signs in sun and moon and stars, and on the earth distress of nations in perplexity because of the roaring of the sea and the waves, people fainting with fear and with foreboding of what is coming on the world. For the powers of the heavens will be shaken. And then they will see the Son of Man coming in a cloud with power and great glory. Now when these things begin to take place, straighten up and raise your heads, because your redemption is drawing near.”

Jesus Foretells the Coming of the Son of Man. Having warned of the approaching destruction of the temple and Jerusalem (Luke 21:5–24), Jesus turns now to the more distant future and foretells his second coming.

The Coming of the Son of Man. Jesus turns next to teachings about the consummation of all things and his return. signs in sun and moon and stars. The powers of the heavens will be shaken describes great changes in the skies. they will see. The second coming involves the visible return of the Son of Man from heaven (Acts 1:11), bringing history to its end. These things . . . take place refers to Luke 21:25–27. straighten up and raise your heads. A posture of hope and confidence. Redemption refers to the time of Christ’s return, when mortality puts on immortality (1 Cor. 15:53) and the redemption of the body takes place (Rom. 8:23).

3. John 5:28–29

Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.

Jesus reaffirms the resurrection on the last day. Cf. Dan. 12:2. Those who have done good . . . those who have done evil does not imply that people’s deeds in this life are the basis on which judgment is pronounced (for that would contradict John’s strong emphasis on belief in Jesus as the way to gain eternal life: see John 3:16; 5:24–25; etc.). Instead, good works function as evidence of true faith, and if good works are lacking they show an absence of true faith. All those who truly believe will be brought “from death to life” (John 5:24) and as a consequence will do good and will therefore enjoy the resurrection of life.

4. 1 Thessalonians 4:16–17

For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. Then we who are alive, who are left, 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.

cry of command . . . voice of an archangel . . . trumpet of God. The three noises summon the dead to wake from their slumber. The only “archangel” identified in the Bible is Michael (Jude 9). Trumpets in the OT proclaimed the Lord’s presence (Ex. 19:16; 1 Chron. 16:6; Ps. 47:5; Joel 2:1; Zech. 9:14); in Jewish tradition, the “trumpet” was associated with battle, the day of the Lord, and the resurrection (cf. 1 Cor. 15:52). first . . . Then. Dead Christians rise from their graves to the realm of the living, and then the living and the dead together are caught up from the earth into the air to meet Christ. The Greek for “caught up” (harpazō, “to grab or seize suddenly, to snatch, take away”) gives a sense of being forcibly and suddenly lifted upward (see John 6:15; Acts 8:39). together with. The dead Christians would suffer no disadvantage (cf. “we who are alive . . . will not precede,” 1 Thess. 4:15). clouds. Probably not earthly rain clouds but the clouds of glory that surround the presence of God (cf. Ex. 13:21; 33:9–10; 40:38; Num. 12:5; 1 Kings 8:10–11; Ps. 97:2; Dan. 7:13; Matt. 17:5; Mark 13:26; Acts 1:9; Rev. 14:14). to meet. The Greek term apantēsis is often used of an important dignitary’s reception by the inhabitants of a city, who come out to greet and welcome their honored guest with fanfare and celebration, then accompany him into the city (cf. Matt. 25:6; Acts 28:15; a related term hypantēsis is used in Matt. 25:1; John 12:13). It may indicate that the subsequent movement of the saints after meeting Christ “in the air” conforms to Christ’s direction, thus in a downward motion toward the earth. However, some interpreters caution that the vivid symbolism of apocalyptic language must be kept in mind to avoid over-interpretation of the apocalyptic details. in the air. The sky.

5. Revelation 1:7

Behold, he is coming with the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail on account of him. Even so. Amen. Read More

Announcement of the Coming King. coming with the clouds. Jesus will come as the Son of Man with universal dominion (cf. Dan. 7:13–14), though his subjects pierced him (Zech. 12:10). wail. Most scholars think the wailing is a reaction to judgment instead of the kind of grief that leads to salvation. The coming one is the Lord God, Alpha and Omega (first and last letters of the Gk. alphabet) (see Rev. 1:17; 22:13). Jesus is the beginning of all history (the Creator) and also the goal for whom all things are made (all history is moving toward glorifying him).

6. Hebrews 9:27–28

And just as it is appointed for man to die once, and after that comes judgment, so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.

appointed . . . to die once. Every person has but a single life before eternal judgment. This repudiates reincarnation and any idea that there will be a second chance to believe after death, since immediately after the reference to the fact of death comes the phrase “and after that comes judgment,” with no hint of any intervening opportunity for change of status. The final judgment will take place when Christ comes again—he died once as an offering for the sins of many, and he will appear a second time in judgment, when he will save his followers. those who are eagerly waiting for him. This clear anticipation of Christ’s return (see Heb. 10:25; cf. Rom. 8:19, Rom. 8:23, Rom. 8:25; 1 Cor. 1:7; Gal. 5:5; Phil. 3:20) calls all who hope for salvation to expectant perseverance.

7. Matthew 24:26–31

“So, if they say to you, ‘Look, he is in the wilderness,’ do not go out. If they say, ‘Look, he is in the inner rooms,’ do not believe it. For as the lightning comes from the east and shines as far as the west, so will be the coming of the Son of Man. Wherever the corpse is, there the vultures will gather.

“Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken. Then will appear in heaven the sign of the Son of Man, and then all the tribes of the earth will mourn, and 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 heaven to the other.” Read More

Look, he is in the wilderness . . . Look, he is in the inner rooms. The Messiah will not come secretly to a select group and stay hidden from public view. Rather, he will appear like a flash of lightning—sudden and visible to all.

Wherever the corpse is, there the vultures will gather. It seems best not to “over-interpret” this striking proverbial expression. It probably means simply that, just as people from far away can see vultures circling high in the air, Christ’s return in judgment will be visible and predictable. A similar view is that the vultures suggest the widespread death that will accompany the return of Christ to judge those who have rejected his kingdom. In either case, it will be impossible for people not to see and recognize the return of Christ.

sun . . . moon . . . stars . . . powers. It is possible that this is entirely literal language (with “stars” perhaps referring to a large meteor shower). Others take it as a mixture of literal and figurative language, and still others take it as entirely figurative, pointing to political judgment on nations and governments. The argument in favor of a figurative interpretation is that this verse echoes possibly figurative language about heavenly disturbances in the OT prophets, such as Isa. 13:10; 34:4; Ezek. 32:7; Joel 2:10; and Amos 8:9. Those arguing for a literal interpretation point to biblical accounts of actual darkness: cf. Ex. 10:21–23 and Matt. 27:45. The idea of the stars falling and the heavens being rolled up is mentioned elsewhere in the NT as well (see Heb. 1:12; 2 Pet. 3:7, 10, 12; Rev. 6:13–14). Whether these events are to be understood as being primarily literal or primarily figurative, it is clear that these will be “earth-shattering” events, through which all creation will be radically transformed at the return of Christ. (Regarding the “new heavens and the new earth,” see Isa. 65:17; 2 Pet. 3:13; Rev. 21:1.)

sign of the Son of Man. Some suggest that this is a type of heavenly standard or banner that unfurls in the heavens as Christ returns in “power and great glory,” while others understand it to be the arrival of the Son of Man himself as the sign of the end-time consummation of the age (cf. Matt. 16:27; Matt. 26:64). mourn. Either a sorrow that produces repentance, or a great sadness of regret in light of coming judgment. they will see the Son of Man coming on the clouds of heaven. This most clearly is end-time language that recalls Daniel’s prophecy (Dan. 7:13–14) and points to Jesus’ return at the end of the age (cf. 2 Thess. 1:7–10; Rev. 19:11–16). with power and great glory. Christ will be revealed as the eternal ruler of the kingdom of God, designated by the Ancient of Days to receive worship and to exercise dominion over the earth and all of its inhabitants (cf. Dan. 7:13–14). The return of Christ is a literal event, in which Christ “will come in the same way” that the disciples “saw him go into heaven” (Acts 1:11).

A trumpet call is associated in Jewish end-time thought (Isa. 18:3; Isa. 27:13) and also in Christian writings (1 Cor. 15:51–52; 1 Thess. 4:16) with the appearance of the Messiah. his angels . . . will gather his elect from the four winds, from one end of heaven to the other. The involvement of angels probably indicates that, when Jesus returns, he will not only gather to himself all believers alive on the earth but will also bring with him all the redeemed who are in heaven (cf. 1 Thess. 4:14; Rev. 19:11–16).

8. 1 Thessalonians 5:1–3

Now concerning the times and the seasons, brothers, you have no need to have anything written to you. For you yourselves are fully aware that the day of the Lord will come like a thief in the night. While people are saying, “There is peace and security,” then sudden destruction will come upon them as labor pains come upon a pregnant woman, and they will not escape.

These verses are closely linked to 1 Thess. 4:13–18: both offer reassurance concerning the fate of Christians at the second coming, and 1 Thess. 5:9–10 alludes back to 1 Thess. 4:13–18. It seems that the Thessalonians either were worried that they might not be prepared for the day of the Lord or were insecure about their status on that day in view of the recent unexpected deaths.

Now concerning. Paul may be responding to a question from the Thessalonians communicated by Timothy. the times and the seasons. That is, when the day of the Lord will occur (cf. Acts 1:7). The Thessalonians’ question likely arose more from anxiety than idle curiosity, since Paul’s answer reassures rather than rebukes them and seems concerned with both the “how” and the “when” of the day of the Lord. you have no need to have anything written to you. In spite of what the Thessalonians apparently think, there is no real need for Paul to write them on this matter.

The phrase day of the Lord is common in the OT Prophets (see note on Amos 5:18–20). It refers to the great and terrible day when Yahweh will intervene to punish the disobedient (e.g., Isa. 13:6–16; Joel 1:13–15; 2:1–11; Obad. 15–20; Mal. 4:5) and to save the faithful (e.g., Isa. 27:2–13; Jer. 30:8–9; Joel 2:31–32; Obad. 21). In Paul’s letters it is equated with the second coming. like a thief in the night. Throughout the NT, the thief simile suggests unexpectedness and unwelcomeness (Matt. 24:43–44; Luke 12:39–40; 2 Pet. 3:10; Rev. 3:3; Rev. 16:15). The negative aspect is clearly present in 1 Thess. 5:4, and there is no reason to think that it is absent here. However, although some have wondered whether Paul is threatening the Thessalonians with the prospect of final judgment, it seems more likely, in view of 1 Thess. 5:4 and 1 Thess 5:9, that he is actually reassuring believers who are insecure, perhaps as a result of the recent deaths in their midst. people. That is, unbelievers. peace and security. Possibly an allusion to imperial Roman propaganda or (perhaps more likely) to Jer. 6:14 (or Jer. 8:11), where similar language is used of a delusional sense of immunity from divine wrath. labor pains. An analogy referring to the judgment and destruction on the day of the Lord. Cf. Isa. 13:8; Jer. 6:24.

9. 1 Corinthians 15:51–52

Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed.

mystery. Christians who are alive at the time of the resurrection will be transformed so that their bodies become spiritual and immortal like the bodies of those who are resurrected from the dead. (See 1 Thess. 4:13–18.)

10. John 14:1–3

“Let not your hearts be troubled. Believe in God; believe also in me. In my Father’s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also.”

Believe in God is translated as an imperative (or command), but the Greek could also be rendered as a statement, “You believe in God.” The imperative is probably better in light of the previous sentence. What troubles the disciples is Jesus’ imminent departure (see 13:36). “Believe,” in keeping with OT usage (e.g., Isa. 28:16), denotes personal, relational trust.

In light of the context (Jesus going to the Father; John 13:1, 3; John 14:28), it is best to understand my Father’s house as referring to heaven. In keeping with this image, the many rooms (or “dwelling places,” Gk. monē) are places to live within that large house. The translation “rooms” is not meant to convey the idea of small spaces, but only to keep consistency in the metaphor of heaven as God’s “house.” In a similar passage, Jesus speaks of his followers being received into the “eternal dwellings” (Luke 16:9; cf. 1 Cor. 2:9).

Ten Things Jesus Did NOT Say

Jesus contradicts and rebukes modern Western Culture. Are his followers today counter cultural enough?

1. Follow your heart → Jesus said, “Follow me”(John 8:12). When Jesus tells us to follow him he doesn’t mean to subscribe to his updates on social media. He commands us to follow only him. MORE

2. Look after your self first → Jesus said ”deny yourself, take up your cross” (Luke 9:23). How do we become more like Christ? We submit every area of our lives to His authority. Nothing must be excluded from His influence, and nothing must be withheld from His control. MORE

3. Believe in yourself → Jesus said, “Believe in me.” (John 14:1). Mere ‘belief’ that doesn’t effect our heart or our actions will not save us. If we truly believe anything we will act accordingly. MORE

4. Choose your own truth and identity → Jesus said. “I AM THE TRUTH.” (John 14:6). The route to true freedom and identity is by sharing in Christ’s riches. MORE.

5. Cancel those who offend you→ Jesus said forgive others “70 times 7 times.” (Matt 18:22). How can we claim to have been forgiven by God if we won’t forgive each other? Jesus tells us to take responsibility for our own sins and failings and also forgive those who sin against us. MORE

6. You can achieve anything you want→ Jesus said “without me you can do nothing” (John 15:5). What a challenge this is to us, because it demolishes our proud independence. Sometimes I think that one of the main purposes of suffering is to rob us of this ridiculous delusion of invulnerability that we all like to foster. MORE

7. Chase the dream of financial success → Jesus said “what will it profit a man if he gains the world but loses his own soul” (Mark 8:36). Jesus also tells us to be compassionate towards the poor and needy and work for justice for them. MORE

8. All religions are basically the same → Jesus said “I am THE way” (John 14:6) The only way to be sure that you are going to heaven is by expressing your faith in Jesus, following him, and believing in his physical resurrection. MORE

9. Fight to get ahead. → Jesus said “the meek shall inherit the earth” (Matthew 5:5) Meekness is ’an attitude of humility toward God and gentleness toward people, springing from a recognition that God is in control. Although weakness and meekness may look similar, they are not the same. Weakness is due to negative circumstances, such as lack of strength or lack of courage. But meekness is due to a person’s conscious choice. It is strength and courage under control, coupled with kindness’ (Youngblood, R. F., Bruce, et al (1995). Nelson’s new illustrated Bible dictionary.

10. Think positive and all will be fine → Jesus said “in this world you will have troubles” (John 16:33) Jesus always keeps his promises. Nobody names and claims that promise! MORE.

https://www.patheos.com/blogs/adrianwarnock/2024/04/ten-things-jesus-did-not-say/

10 Key Bible Verses on Friendship

1. Proverbs 27:9–10

Oil and perfume make the heart glad,
and the sweetness of a friend comes from his earnest counsel.
Do not forsake your friend and your father’s friend,
and do not go to your brother’s house in the day of your calamity.
Better is a neighbor who is near than a brother who is far away.

These four proverbs each teach an element of wisdom that can stand on its own, but they have additional application when taken together. Prov. 27:7 says that something bitter is sweet to a hungry man, while Prov. 27:9 speaks of the sweetness of earnest counsel. Together, Prov. 27:7 and Prov. 27:9 suggest that it is good to have friends for the occasional party, but it is better yet to have a friend willing and able to give good advice. Verse 8 speaks of someone who wanders far from his home (his immediate family) and leaves it unprotected, while Prov. 27:10 concerns someone in need whose brother (his immediate family) is far away. Together, they teach that there are benefits in remaining close to family, but a person should not hesitate to turn to a true friend when in need.

2. Ecclesiastes 4:9–12
Two are better than one, because they have a good reward for their toil. For if they fall, one will lift up his fellow. But woe to him who is alone when he falls and has not another to lift him up! Again, if two lie together, they keep warm, but how can one keep warm alone? And though a man might prevail against one who is alone, two will withstand him—a threefold cord is not quickly broken.

Two . . . have a good reward for their toil. The wise person will pursue cooperative ventures rather than give in to jealous striving to be first (contrast Eccl. 4:8, 10, 11), a striving that isolates him from others.

3. Colossians 3:12–14
Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. And above all these put on love, which binds everything together in perfect harmony.

bearing with one another. Tolerance is a virtue within the Christian community, although Paul clearly does not want the Colossians to tolerate the false teaching. forgiving each other . . . as the Lord has forgiven you. When wronged and betrayed, Christians are called to forgive others, even as they have been forgiven for their betrayal of Christ. See Matt. 6:12, 14–15; Matt. 18:21–22.

Above all else, Christians are called on to love one another (see 1 Cor. 13). Binds . . . together may suggest that love unites all the virtues.

4. Proverbs 27:5–6
Better is open rebuke than hidden love.
Faithful are the wounds of a friend;
profuse are the kisses of an enemy.

Open rebuke affords a person the chance to reflect on the course of the path he or she is walking, where hidden love perceives but fails to communicate the possibility of such a need (Prov. 27:5). The wounds of a friend are meant to cut to the heart for the good of the person, whereas the kisses of an enemy are devised to appease the heart in order to hide the hurt that has or is to come (Prov. 27:6). Cf. Prov. 28:23.

5. Philippians 2:3
Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves.

There is always a temptation to be like Paul’s opponents in Phil. 1:17 and operate in a spirit of selfish ambition, looking to advance one’s own agenda. Such conceit (lit., “vainglory”) is countered by counting others more significant than yourselves. Paul realizes that everyone naturally looks out for his or her own interests. The key is to take that same level of concern and apply it also to the interests of others. Such radical love is rare, so Paul proceeds to show its supreme reality in the life of Christ (Phil. 2:5–11).

6. Proverbs 13:20
Whoever walks with the wise becomes wise,
but the companion of fools will suffer harm.

Regular companions inevitably influence each other, for good or for ill. Walking with the wise (see Prov. 13: 20–21) includes prudence to care for children (1) by providing a material inheritance that extends even to grandchildren (on inheritance in Israel, see Num. 27:5–11; Deut. 21:15–17), and (2) by providing moral discipline (Prov. 13:24). In thus seeking to provide, parents ought also to pursue justice (Prov. 13:23), exhibiting their faith that the righteous will have enough to satisfy (Prov. 13:25; cf. Prov. 13:21).

7. Job 6:14
He who withholds kindness from a friend
forsakes the fear of the Almighty.

After Eliphaz suggests that Job should consider his suffering as an indication that he has been a fool (see Job 5:3ff.), Job argues that one who withholds kindness from a friend is himself acting out of accord with wisdom (i.e., forsakes the fear of the Almighty).

8. Proverbs 22:24–25
Make no friendship with a man given to anger,
nor go with a wrathful man,
lest you learn his ways
and entangle yourself in a snare.

lest you learn his ways. A bad attitude toward life and people is contagious and deadly; therefore the wise will choose their friends carefully.

9. Romans 12:9–10
Let love be genuine. Abhor what is evil; hold fast to what is good. Love one another with brotherly affection. Outdo one another in showing honor.

The remainder of the chapter 12 is a description of the life that is pleasing to God. Not surprisingly, love heads the list, for all that Paul says is embraced by the call to love. genuine. Love cannot be reduced to sentimentalism. abhor. Christians are to hate evil.

10. John 15:12–15
“This is my commandment, that you love one another as I have loved you. Greater love has no one than this, that someone lay down his life for his friends. You are my friends if you do what I command you. No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you.”

love one another. On Jesus’s “love commandment” (John 15:12–17). You are my friends implies a stunning level of comfortable personal interaction with one who is also the eternal, omnipotent Creator of the universe (see John 1:1–3, 10). In the OT, only Abraham (2 Chron. 20:7; Isa. 41:8) and by implication Moses (Ex. 33:11) are called “friends of God.” Here Jesus extends this privilege to all obedient believers.

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