Category Archives: Daily Devotional Guide

June 25, 2017: Verse of the day


Second Day, Second Group, Second Emphasis

The next day he saw Jesus coming to him and said, “Behold, the Lamb of God who takes away the sin of the world! This is He on behalf of whom I said, ‘After me comes a Man who has a higher rank than I, for He existed before me.’ I did not recognize Him, but so that He might be manifested to Israel, I came baptizing in water.” John testified saying, “I have seen the Spirit descending as a dove out of heaven, and He remained upon Him. I did not recognize Him, but He who sent me to baptize in water said to me, ‘He upon whom you see the Spirit descending and remaining upon Him, this is the One who baptizes in the Holy Spirit.’ I myself have seen, and have testified that this is the Son of God.” (1:29–34)

The phrase the next day introduces a sequence of days, which continues in verses 35, 43, and 2:1. Apparently, the events from John’s interview with the delegation from Jerusalem (vv. 19–28) to the miracle at Cana (2:1–11) spanned one week. On the day after he spoke to the delegation, John saw Jesus coming to him. Faithful to his duty as a herald, and defining a momentous redemptive moment, John immediately called the crowd’s attention to Him, exclaiming “Behold, the Lamb of God.” That title, used only in John’s writings (cf. v. 36; Rev. 5:6; 6:9; 7:10, 17; 14:4, 10; 15:3; 17:14; 19:9; 21:22–23; 22:1, 3), is the first in a string of titles given to Jesus in the remaining verses of this chapter; the rest include Rabbi (vv. 38, 49), Messiah (v. 41), Son of God (vv. 34, 49), King of Israel (v. 49), Son of Man (v. 51), and “Him of whom Moses in the Law and also the Prophets wrote—Jesus of Nazareth, the son of Joseph” (v. 45). That was not a guess on John’s part, but was revelation from God that was absolutely true, as the life, death, and resurrection of Jesus proved.

The concept of a sacrificial Lamb was a familiar one to the Jewish people. All through Israel’s history God had revealed clearly that sin and separation from Him could be removed only by blood sacrifices (cf. Lev. 17:11). No forgiveness of sin could be granted by God apart from an acceptable substitute dying as a sacrifice. They knew of Abraham’s confidence that God would provide a lamb to offer in place of Isaac (Gen. 22:7–8). A lamb was sacrificed at Passover (Ex. 12:1–36; Mark 14:12), in the daily sacrifices in the tabernacle and later in the temple (Ex. 29:38–42), and as a sin offering by individuals (Lev. 5:5–7). God also made it clear that none of those sacrifices were sufficient to take away sin (cf. Isa. 1:11). They were also aware that Isaiah’s prophecy likened Messiah to “a lamb that is led to slaughter” (Isa. 53:7; cf. Acts 8:32; 1 Peter 1:19). Though Israel sought a Messiah who would be a prophet, king, and conqueror, God had to send them a Lamb. And He did.

The title Lamb of God foreshadows Jesus’ ultimate sacrifice on the cross for the sin of the world. With this brief statement, the prophet John made it clear that the Messiah had come to deal with sin. The Old Testament is filled with the reality that the problem is sin and it is at the very heart of every person (Jer. 17:9). All men, even those who received the revelation of God in Scripture (the Jews), were sinful and incapable of changing the future or the present, or of repaying God for the sins of the past. Paul’s familiar indictment of human sinfulness in Romans 3:11–12 is based on Old Testament revelation. As noted in the discussion of 1:9–11 in chapter 2 of this volume, kosmos (world) has a variety of meanings in the New Testament. Here it refers to humanity in general, to all people without distinction, transcending all national, racial, and ethnic boundaries. The use of the singular term sin with the collective noun world reveals that as sin is worldwide, so Jesus’ sacrifice is sufficient for all people without distinction (cf. 1 John 2:2). But though His sacrificial death is sufficient for the sins of everyone (cf. 3:16; 4:42; 6:51; 1 Tim. 2:6; Heb. 2:9; 1 John 4:14), it is efficacious only for those who savingly believe in Him (3:15–16, 18, 36; 5:24; 6:40; 11:25–26; 20:31; Luke 8:12; Acts 10:43; 13:39; 16:31; Rom. 1:16; 3:21–24; 4:3–5; 10:9–10; 1 Cor. 1:21; Gal. 3:6–9, 22; Eph. 1:13; 1 John 5:1; 10–13). This verse does not teach universalism, the false doctrine that everyone will be saved. That such is not the case is obvious, since the Bible teaches that most people will suffer eternal punishment in hell (Matt. 25:41, 46; 2 Thess. 1:9; Rev. 14:9–11; 20:11–15; cf. Ezek. 18:4, 20; Matt. 7:13–14; Luke 13:23–24; John 8:24), and only a few will be saved (Matt. 7:13–14).

John for the third time (cf. vv. 15, 27) stressed his subordinate role to Jesus, the eternal Word who had become a Man, acknowledging, “This is He on behalf of whom I said, ‘After me comes a Man who has a higher rank than I, for He existed before me.’ ” John was created. Jesus’ higher rank was infinite. He was the One who created everything (1:1–3), including John. Though John was actually born before Jesus, Jesus existed before him. And though John was a relative of Jesus’ (probably His cousin), since their mothers were related (Luke 1:36), he still did not recognize Him as the Messiah until he baptized Him, so that He might be manifested to Israel. For that most significant of all John’s baptisms, he declared, “I came baptizing in water,” though he was reluctant to baptize Jesus (Matt. 3:14). It was at Jesus’ baptism that God, who sent John to baptize in water, fully revealed Jesus as the Messiah through a prearranged sign. John testified saying, “I have seen the Spirit descending as a dove out of heaven, and He remained upon Him” (cf. Matt. 3:16; Mark 1:10; Luke 3:22). That sign was supernatural proof of Jesus’ messiahship, because God had told John, “He upon whom you see the Spirit descending and remaining upon Him, this is the One who baptizes in the Holy Spirit.” Like Peter (Matt. 16:17), John understood who Jesus truly was only through divine revelation. That Jesus is far greater than John is reinforced in that He baptizes in the Holy Spirit.

For the sixth time in his gospel (cf. 1:7, 8, 15, 19, 32), John the apostle refers to the Baptist’s witness to Christ, recording his affirmation, “I myself have seen, and have testified that this is the Son of God.” As noted in chapter 1 of this volume, witness, or testifying, is thematic in this gospel. John’s testimony in verse 34 is a fitting conclusion to this section, as the narrative makes the transition from him to Jesus. Although believers are in a limited sense children of God (Matt. 5:9; Rom. 8:14, 19; Gal. 3:26; cf. John 1:12; 11:52; Rom. 8:16, 21; 9:8; Phil. 2:15; 1 John 3:1–2, 10), Jesus is uniquely the Son of God in that He alone shares the same nature as the Father (1:1; 5:16–30; 10:30–33; 14:9; 17:11; 1 John 5:20).

To his first emphasis—Messiah is here—John added an equally compelling exhortation: Recognize Him for who He is—the Son of God, the Messiah, the ultimate sacrificial Lamb for the sin of the world.[1]

Witnessing to Jesus Christ

John 1:29–34

The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world! This is the one I meant when I said, ‘A man who comes after me has surpassed me because he was before me.’ I myself did not know him, but the reason I came baptizing with water was that he might be revealed to Israel.”

Then John gave this testimony: “I saw the Spirit come down from heaven as a dove and remain on him. I would not have known him, except that the one who sent me to baptize with water told me, ‘The man on whom you see the Spirit come down and remain is he who will baptize with the Holy Spirit.’ I have seen and I testify that this is the Son of God.”

How can a believer witness to Jesus Christ? It is an important question, not only because each of us is called upon to witness (as we have already seen) but also because the expansion of the gospel in our time (as in all ages of the Christian church) depends in no small measure upon whether or not we will do it and, if we do, how well.

We have already looked at the first great principle for being a witness: the witness must recognize that he has no independent importance in himself. The evangelist expresses this in the case of John the Baptist, whose witness has been the basis of our story, by reminding us that he was not the Light. This teaches us, among other things, that a Christian will never be an effective witness if he is placing either himself or his own needs first in his thinking. Our own needs possess a certain degree of importance, of course. But we will never be able to focus on the needs of others if our own needs dominate us. For one thing, there is a sense in which our own needs are already met, whether we recognize it or not, for Paul wrote to the Philippians, saying, “And my God will meet all your needs according to his glorious riches in Christ Jesus” (Phil. 4:19). Our needs are met in Christ, and we have little to testify of if we do not see that clearly. Besides, we cannot really show love to the other person, which is the essence of witnessing, if we are not placing his needs before our own.

All that is true. Yet, we must go on from this point to see that our recognizing that we are not the Light is not in itself witnessing. That is only the first and preliminary principle.

A Verbal Witness

The second great principle for witnessing is that we must bear witness to the Light, and this means that we must witness verbally. Our witness must move out of the area of life and into the area of words. If it does not, we will be like the young man who went from a Christian home to a secular college. His parents were concerned how he would make out. So when he arrived home at Christmas they asked him anxiously, “How did you get along?” He answered, “Oh, I got along great. No one even knows that I’m a Christian.” I am not denying the importance of the Christian life, of course. There must be the kind of upright character and true commitment to Christ that will back up the witness by words. We will see more about this in our next study. But, important as it is, the living of the Christian life by itself is not enough for a complete witness; there must also be a verbal witness.

We can easily see why this must be so. For one thing, a nonverbal witness is at best merely puzzling to the non-Christian, and it can be totally misunderstood. Some time ago, after I had mentioned witnessing in the context of a message I was giving in a church other than my own, a woman came up to me to tell how she was bearing a witness in her place of employment. She apparently worked in a large office. Just that morning, so she said, as she was going out to lunch, one of the other workers handed her fifty cents and asked her to pick up a packet of cigarettes for him. What did she do? She returned the money, saying that she did not believe in smoking. She said to me that she believed God had helped her to bear a witness for Christ in that situation.

I do not want to be too hard on this woman. She had a right, if she wished, to disapprove of smoking. In view of the warnings being given in our day about smoking, probably more non-Christians than ever before are taking this position. Still, the point that I want to make here is that in this case the “witness” to Christ that the woman thought she was giving was really no witness at all. For had I been the man who had asked the favor and been refused, I would probably have considered her rude and never even have thought of her views in terms of Christianity.

The second reason why a nonverbal witness is inadequate is that, if it is effective at all, it should lead to a verbal witness. That is, if you are attempting to honor Christ by the way you are living, the things you are doing should lead to conversation about Jesus Christ and what he has meant in your experience.

Someone will say, “Oh, but isn’t it true that many persons have been led to Jesus Christ by means of the conduct of some Christian?” That is quite true; many have! The conduct of Christians has been an important step, even an essential step, in the salvation of many thousands of persons. But I am convinced that the matter has never stopped on that level and that these thousands would never have come to Christ unless the witness through the lives of Christians had not moved beyond actions at some point to a consideration of the person and claims of Jesus Christ as these truths were presented to them verbally.

People who have greatly moved the world for Christ have been ready to speak at any opportunity. In his book Henceforth, Hugh E. Hopkins tells of Douglas Thornton, an English believer who was being seen off at a railway station in Egypt. With some difficulty his friend found him an empty compartment on the train: “An empty compartment!” Thornton exclaimed. “Why, man, I want to fish.” He moved into a crowded compartment. It is also recorded that, when exploring the Great Pyramid on the outskirts of Cairo, Thornton redeemed the time by evangelizing the guide who was then crawling up a narrow passage on his hands and knees behind him.

We find another example in the conversion experience of John Wesley, the father of the Methodist church. Wesley had been a preacher for years before he was genuinely born again, and during this time (as might be expected) his ministry was a failure. After a particularly discouraging experience in the United States, as he was returning from Georgia to England by ship, he came into contact with a body of Moravian Christians. He was very much impressed with the calm they maintained in the midst of a storm at sea. It was not on the ship, however, but later at a meeting in the little chapel at Aldersgate in London, while someone was reading from Luther’s exposition of the letter to the Galatians, that Wesley “felt his heart strangely warmed” and was converted. After that he became one of the greatest evangelists in church history.

A verbal witness is a true witness. Thus, throughout the Gospel of John, the stories of those who are reached by Jesus Christ almost without exception end with a spoken profession of their belief. The man born blind is last seen in an attitude of worship, voicing the confession: “Lord, I believe” (John 9:38). The woman of Samaria grows in her understanding of Jesus. At the beginning of the narrative she regards him merely as a Jew (John 4:9). In verse 12 she raises the possibility that he may be greater than the patriarch Jacob. In verse 19 she calls him a prophet. The conclusion comes in her testimony to her neighbors when she argues that he is the Messiah (v. 29). In the same way John the Baptist testifies to the One who takes away the sin of the world.

The Message

Now, if we are to bear a witness to Jesus Christ, clearly we must know something about him. And this means that we must have a message. What is our message? The major parts of the answer to this question are suggested in our story. They are: 1) a witness to who Jesus Christ is; 2) a witness to what he has done; and 3) a witness to how a man or woman can come to know him personally.

First, we witness to who Jesus Christ is. John did this when he testified, “This is the one I meant when I said, ‘A man who comes after me has surpassed me because he was before me’ ” (v. 30). Again, “I have seen and I testify that this is the Son of God” (v. 34). This is where we begin in our witness, because most of the points of Christian doctrine gain their significance from the fact that Jesus Christ is God. If Christ were only a man, then his death on the cross might have been inspiring as an example or a means by which we are excited to good works. We might say, “I never want such a tragedy to happen again” and become a great social worker. But if this is all that Christ is, then his death was in no sense an atonement; he did not die for our sin, and we are still under the condemnation of God and are still the children of wrath. In the same way, if he is not God, then we have no living God to worship, for we cannot know God apart from Jesus Christ.

As you begin to witness, let me suggest that you begin here. Begin with Christ’s claims about himself. You might refer to John 5:18, which tells us that Jesus “was even calling God his own Father, making himself equal with God.” He said, “I and the Father are one” (John 10:30). He told the disciples: “Anyone who has seen me has seen the Father” (John 14:9). Most non-Christians have never actually faced these claims, and many have never even heard them.

Second, we witness to what Jesus Christ has done. In one sense, of course, this is an overwhelming topic. For if Jesus is God, then all that God has done, and does, Christ does. He has been active in the creation of the world, in guiding the history of redemption, in giving us the Old and New Testaments, in helping us today in temptation, and in other things. Yet there is a sense in which the work of Christ focuses on something much more limited and therefore much easier to share. The focus of Christ’s work is to be found in his death on the cross. Hence, we want to share the meaning of his death when we try to tell others about him.

In his day, John the Baptist did this by reference to the Jewish sacrifices. He said, “Look, the Lamb of God, who takes away the sin of the world” (v. 29). Have you ever given thought to what must have been involved in that statement—for John and for his hearers? For centuries Israel had known all about the sacrificial lamb. They had learned about it first from the story of Abraham, who was the father of their nation. At God’s command Abraham had been going up the mountain to sacrifice his son Isaac when Isaac had turned to him and asked, “Father, … Behold the fire and the wood, but where is the lamb?” Abraham had answered, “My son, God will provide himself a lamb for a burnt offering.” And God did! Israel had also known about the lamb as a result of the institution of the Passover. On that occasion the blood of the lamb on the doorposts of the house was the sign for the angel of death to pass by. Moreover, they knew that daily in the services of the temple lambs and goats were sacrificed. They knew that in every instance the sacrifices meant the death of an innocent substitute in place of the one who had sinned.

On this basis John the Baptist came along and exclaimed, “Look, the Lamb of God.” He recognized that the sacrifices were to be fulfilled in Jesus and that he would bear our sin as Isaiah had said. “Surely he took up our infirmities and carried our sorrows. … he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed” (Isa. 53:4–5).

I like to think, as many other commentators have suggested, that as John identified Jesus as the sin-bearing Lamb, there may have been passing by the flocks of lambs that were driven up to the walls of Jerusalem each year to serve as sacrificial lambs for the Passover. The Passover feast was not far off (John 2:12–13). Perhaps John was led to refer to Jesus in this fashion because it showed vividly that he was able to deliver from death those who believed on him.

Do you believe that? Jesus is able to deliver us from death today. There is that final death, the second death, which is the separation of the soul of the individual from God. He delivers from that. But there are also the little deaths that we experience daily because of our natural alienation from God. Jesus is the answer to those deaths also. If you are a Christian, it is your privilege to tell others of the means by which sin is removed—through faith in the person and death of Jesus Christ—and that the one who believes in him is given new life, peace, joy, and freedom of access to God.

Finally, we also witness to the way in which a person can come to know and trust Jesus for himself. John did it by pointing to the fact that Jesus is the giver of the Spirit. He said, “I would not have known him, except that the one who sent me to baptize with water told me, ‘The man on whom you see the Spirit come down and remain is he who will baptize with the Holy Spirit’ ” (v. 33). What does that mean? It means that Jesus Christ was the One who would give of his Spirit to those who should follow him. Or, to put it another way, it means that Jesus would come to live within the lives of his followers. Thus, when we bear witness to Jesus today, we talk not only of who Jesus is and of what he has done but also of how a person can come to have him enter his life and fill it.

Opening the Door

Someone will ask, “You say that Christ must enter our lives, but you have not told us how that can happen. How does that happen?” The answer is that it happens by faith as we “receive” him or “open” the doors of our lives to his knocking. One statement of that principle occurs in this same chapter in the verse that says: “Yet to all who received him, to those who believed in his name, he gave the right to become children of God” (v. 12). Another verse is Revelation 3:20: “Here I am! I stand at the door and knock; if anyone hears my voice and opens the door, I will come in and eat with him, and he with me.” According to these verses there are two steps to the process. There is the step in which we first “hear” his voice or “believe” in him. Then there is the step in which we “receive him” or “open” to his call.

We do this by praying. We say, “Lord Jesus Christ, I admit that I am a sinner and in need of the salvation that you bring to men. I believe that you died for me, so that my sin is atoned for and borne away forever. I now open the door and invite you into my life and ask that you will cleanse me and rule my life forever. Amen.” It is as simple as that, but it must be a definite commitment. The act itself is indispensable.

Have you done that? If you have not, you are not a real Christian. It is not enough merely to know about Christ; you must belong to him. On the other hand, if you have done that, then let me ask whether you have ever invited another person to make the same commitment. I can tell you on the basis of my own experience—and that of many others—that there are few joys equal to that which is ours when the invitation is given to believe in Jesus and the person to whom we are witnessing responds and comes to him.[2]

[1] MacArthur, J. F., Jr. (2006). John 1–11 (pp. 55–57). Chicago: Moody Press.

[2] Boice, J. M. (2005). The Gospel of John: an expositional commentary (pp. 109–114). Grand Rapids, MI: Baker Books.

June 24, 2017: Verse of the day


The Friends of Jesus Love Each Other

This is My commandment, that you love one another, just as I have loved you. Greater love has no one than this, that one lay down his life for his friends. (15:12–13)

For the second time that evening in the upper room, Jesus gave the commandment that His followers are to love one another (cf. 13:34). Love is the fulfillment of the commandments Jesus had referred to in 15:10. Paul expressed that same principle to the Christians at Rome:

Owe nothing to anyone except to love one another; for he who loves his neighbor has fulfilled the law. For this, “You shall not commit adultery, you shall not murder, you shall not steal, you shall not covet,” and if there is any other commandment, it is summed up in this saying, “You shall love your neighbor as yourself.” Love does no wrong to a neighbor; therefore love is the fulfillment of the law. (Rom. 13:8–10)

Only those who abide in Him have the capacity to love divinely as Jesus loved. At the new birth, the “love of God [was] poured out within [their] hearts through the Holy Spirit who was given to [them]” (Rom. 5:5; cf. Gal. 5:22). What Paul wrote concerning the Thessalonians, “Now as to the love of the brethren, you have no need for anyone to write to you, for you yourselves are taught by God to love one another” (1 Thess. 4:9), is true of all Christians. Love for fellow believers characterizes the redeemed, as John repeatedly emphasized in his first epistle:

The one who says he is in the Light and yet hates his brother is in the darkness until now. The one who loves his brother abides in the Light and there is no cause for stumbling in him. But the one who hates his brother is in the darkness and walks in the darkness, and does not know where he is going because the darkness has blinded his eyes. (2:9–11)

By this the children of God and the children of the devil are obvious: anyone who does not practice righteousness is not of God, nor the one who does not love his brother. (3:10)

We know that we have passed out of death into life, because we love the brethren. He who does not love abides in death. Everyone who hates his brother is a murderer; and you know that no murderer has eternal life abiding in him. (3:14–15)

Beloved, let us love one another, for love is from God; and everyone who loves is born of God and knows God. The one who does not love does not know God, for God is love. (4:7–8)

If someone says, “I love God,” and hates his brother, he is a liar; for the one who does not love his brother whom he has seen, cannot love God whom he has not seen. (4:20)

Whoever believes that Jesus is the Christ is born of God, and whoever loves the Father loves the child born of Him. (5:1)

The daunting standard for believers’ love for each other is set forth in Jesus’ words just as I have loved you. They are to love each other as the Lord Jesus Christ loves them. That does not mean, of course, that believers can love to the limitless extent or in the perfect manner that He does. But just as Jesus loved sacrificially, so also must they. “Walk in love,” Paul wrote in Ephesians 5:2, “just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma.” The love believers have for each other is marked by a selfless devotion to meeting one another’s needs; it is not mere sentiment, or superficial attachment. In fact, Christians’ love for each other is the church’s most powerful apologetic to the unbelieving world (John 13:35).

The Lord’s death, at that point only a matter of hours away, was the supreme evidence of His love, as His statement Greater love has no one than this, that one lay down his life for his friends indicates. Jesus did not die for Himself, but so that others might live. In Romans 5:6–8 Paul wrote,

For while we were still helpless, at the right time Christ died for the ungodly. For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die. But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.

In a marvelously concise statement—only fifteen words in the Greek text—Paul summarized Christ’s substitutionary atonement for believers: “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him” (2 Cor. 5:21). Peter reminded his readers that “Christ also died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Peter 3:18). Echoing the Lord’s words in this passage, John wrote, “We know love by this, that He laid down His life for us; and we ought to lay down our lives for the brethren” (1 John 3:16). Then the apostle expressed the practical implications of that truth: “But whoever has the world’s goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him? Little children, let us not love with word or with tongue, but in deed and truth” (vv. 17–18). The friends of Jesus Christ show their love for one another by humbly meeting each other’s needs.[1]

No Greater Love

John 15:12–14

“My command is this: Love each other as I have loved you. Greater love has no one than this, that he lay down his life for his friends. You are my friends if you do what I command.”

There is something charming about the word “friend” or “friendship.” It is due partly to our desire for a close friend or friends and partly, too, to our remembrance of them. We look to our past and can almost mark the major periods of our lives by friends we have had. We think of the friends who went to grade school with us and of the things we did with them. Perhaps at the point of going into high school we made different friends, and we think sometimes, not only of the friends, but of the adventures we had—sometimes adventures that the teachers or other authorities did not entirely appreciate. We have had college friends and those we have acquired later in life. We value friendship and know that we would be much impoverished if we had no friends at all.

It is this awareness that probably gives the verses to which we now come their special appeal, for in them the Lord Jesus Christ, the great incarnate God of the universe, speaks of friendship in terms of our relationships to him. He calls us friends, saying, “Greater love has no man than this, that he lay down his life for his friends. You are my friends if you do what I command you.”

Human Friendship

When Jesus says, “You are my friends,” it is evident that he is speaking to us on the human level in terms we can clearly understand. And he is doing so—we cannot fail to see it—so that we might contrast his friendship, which is great and perfect, to even the best of the other friendships we have known.

The best known of the biblical examples is the friendship between Jonathan, the son of King Saul, and David, the young hero of Israel. Jonathan was in line for the throne. But David was so evidently blessed of God that the people were saying that he should be the next king. Here was cause for great antagonism, antagonism between the apparent rights of the one and the supposed aspirations of the other. But there was no antagonism. Instead there was a great and beautiful friendship. It was a case in which each sacrificed in order to put the other’s interests ahead of his own.

Sometimes the love that exists between one friend and another leads to the ultimate sacrifice, to death. A friend of mine tells that as he was growing up he knew a man who in a sublime moment of self-sacrifice gave his life to try to save his grandson. The two were out in a boat on the Monongahela River in West Virgina, and neither of them could swim. The child, for one reason or another, fell overboard and was drowning. So the man jumped in after the child. Both drowned. But afterward when they found the bodies, the grandfather still had the young child clutched in his arms. He had been so anxious to save his grandson that he had not even opened up his arms to attempt to swim to save himself.

When we hear a story like that we tend to become silent, for we know that we stand before something sublime. It is the ultimate sacrifice, the sacrifice of one’s life. Because of such sacrifices we understand what the Lord is saying when he declares in clear reference to his own self-sacrifice: “Greater love has no man than this, that he lay down his life for his friends.”

Friend of Sinners

On the other hand, it is not really fair to talk about Jesus’ sacrifice in merely human terms, for his death surpasses anything we can imagine. It may not happen often, but sometimes one human being will voluntarily die for another; still, this gift never equals or even parallels Jesus’ sacrifice. We see this when we reflect on Jesus’ death.

First, when we begin to reflect on Jesus’ death we recognize that his death was exceptional if only because Jesus did not have to die. That is not true of us. We are mortal. We must die. But Jesus was immortal and therefore did not have to die. Indeed, he was life itself; for he said, “I am the way and the truth and the life” (John 14:6). He could have come into this world, performed a full and varied ministry, and then have returned to heaven without ever having experienced death. On the other hand, of us it is said, “Man is destined to die once, and after that to face judgment” (Heb. 9:27). What does this mean in terms of self-sacrifice? Merely this. If you or I were to give our lives for someone else, while that would undoubtedly be a great and heroic sacrifice, it would nevertheless at best be merely an anticipation of what must eventually come anyway. We would simply be dying a bit sooner than normally. The Lord did not need to die under any circumstances.

Second, the death of the Lord Jesus Christ is exceptional in that he knew he would die. Again, this is not usually the case when a mere man or woman gives his or her life for another. Few who die in this way do so knowing in advance that they will die. Rather, it is usually the case that although the act is a risk and death is possible, they nevertheless think they may escape death while yet saving their friend. People take calculated risks and sometimes die, but they do not often die deliberately. Jesus by his own testimony deliberately went to the cross to die for our salvation.

There is another area in which the love of the Lord Jesus Christ for his friends shines brighter than any love of which we are capable. The text says that we are Christ’s friends and that he was going to give his life for his friends. But if we think of this closely and honestly, we must recognize that, when the Lord Jesus gave his life for us, strictly speaking we were not exactly his friends. True, he calls us friends. It is also true that we become his friends. But we become friends because of his act, because of his electing grace toward us manifesting itself in the atonement and in the ministry of his Spirit by which our natural rebellion against God is overcome and our hearts are drawn to love and serve Jesus. When he died for us, or (if we may push that even farther back) when in eternity past he determined to die for us, he did so while we were yet enemies or were forseen to be enemies. It was “while we were still sinners, [that] Christ died for us” (Rom. 5:8).

Here especially do we see the wonderful love of the Lord Jesus Christ. So long as we think of ourselves as being somewhat good in God’s sight we do not see it. But when we see ourselves as God sees us, then the surpassing worth of the love of Christ becomes evident.

It is this that leads up to the verse I have just quoted from Paul’s treatment of the human condition in Romans. The opening chapter of that book deals with man’s sin, showing how all men and women have possessed a certain knowledge of God but have turned from that knowledge in order to worship a god of their own devising. Paul says that a certain knowledge of the existence and power of God is disclosed in nature and in the consciences of all men and women. But we have rejected that knowledge. Paul says, “For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for images made to look like mortal man and birds and animals and reptiles ” (Rom. 1:21–23).

There are certain consequences of this, as the chapter goes on to show. We have given up God. So, says Paul, in a certain sense God has given us up. He has given us up to certain consequences. Three times in this chapter we read that “God gave them over.” In every case, however, we are told what God gave them over to. This is important, for it is not as if God were holding the human race in his hand and then let go with the result that the human race simply drifted off into nowhere. If I let go of an object, the object falls. I have not given it up to nothing. I have given it up to the law of gravity, and the law of gravity draws it downward. In the same way, God gives us over to the sad consequences of our rebellion.

First of all, God has given us over to “sexual impurity” (v. 24). That is, when we turn our backs upon God, who is perfect in his purity, we inevitably become dirty spiritually.

Second, God has given us over to “shameful lusts” (v. 26). That is, the good affections we have and that we rightly cherish become warped because they are severed from their source. Love becomes lust. A proper sense of responsibility becomes the driving pride of personal ambition. Self-sacrifice becomes selfishness, and so on.

Third, God says that he has given us over to a “depraved mind” (v. 28). This means that we have developed a way of thinking that is antagonistic toward God so that we are constantly devising philosophies and actions that try to eliminate his presence from our lives.

These important verses from Romans give God’s assessment of the human race. He made us. More than this, he made us in his own image. But we have rebelled against him and defaced that image. Instead of God’s glory, we have advanced man’s depravity. Instead of his sovereignty, we have sought human autonomy. Instead of holiness, we have sin. Instead of love, hate. Yet, in spite of our depravity, Christ came to be our friend and prove his friendship by dying for us. As Paul states, “At just the right time, when we were still powerless, Christ died for the ungodly. Very rarely will anyone die for a righteous man, though for a good man someone might possibly dare to die. But God demonstrates his own love for us in this: While we were still sinners, Christ died for us” (Rom. 5:6–8).

Spiritual Death

There is one more reason why the love of the Lord Jesus Christ for his friends, seen in his death for us, is superior to all human loves. The death of the Lord was a spiritual death, whereas ours, if we are Christians, is only physical.

If we were to give our life for someone else, the death we would endure would be only physical. We cannot die spiritually in the place of another person. But that is precisely what Jesus Christ did. Death is separation. Physical death is the separation of the soul and spirit from the body. Spiritual death is the separation of the soul and spirit from God. This is what makes hell such a terrible place; those in hell are separated from God. And because God is the source of all good—all joy, peace, love, and other blessings—hell is the opposite. It is misery, unrest, hate, and so on. This is the separation that Jesus endured for us. He died physically also; that is true. His death was particularly painful and degrading. But the truly horrible aspect of his death was his separation from the Father when he was made sin for us and bore sin’s punishment.

This is the meaning of the cry wrung from his lips in that moment: “My God, my God, why have you forsaken me?” I do not know how to explain that. I do not know how it is possible for the second person of the Godhead to be separated from the first person of the Godhead, even for a brief time, as this was. But this is what happened as Jesus experienced ultimate spiritual death in order that we might never have to experience it. Love like that goes beyond our best understanding.

These truths and more are involved in Christ’s statement: “Greater love has no man than this, that he lay down his life for his friends.” We read that and acknowledge its truth. But then we go on to say, “Yes, and greater love has no one at all—either man, devil, or angel—than that the Lord Jesus Christ, the Lord of glory, should die a spiritual death for us sinners.”

Do you know him as the One who demonstrated his love and friendship for you by thus dying? Is he your friend in that sense? If not, you are not yet truly a Christian. But you can be. You can find him to be your friend, indeed, a superlative friend. As the hymn says:

There’s not a friend like the lowly Jesus,

No not one! No not one!

You need only come to him, confessing your sin and acknowledging your need of him to be your Savior.

Friends of Jesus

There is one other question that arises from our text. I have asked, “Is Jesus your friend?” This is the question that emerges from verse 13 in which Jesus speaks of his love and, therefore, of his friendship for us. But in the next verse we have what might be called the other side of that question. It is, “Are you Christ’s friend?” Jesus suggests this when he declares, “you are my friends if you do what I command you” (v. 14).

I am glad the Lord put it as he did, for I suppose that if we had come to him and had asked, “Lord, you have shown yourself to be a friend to us; what must we do to be your friends?” Jesus could have answered, “You have my example of what a true friend is; do that.” But if he had said that, we would have been discouraged. How could you or I do that—love as he loves, give ourselves as he gave himself? It is impossible for us to die spiritually for someone else. If Jesus had required us to do all he did, it would be impossible to become his friend. But he did not say that. Instead, he put the requirements in our terms and on our level, saying, “You can be my friends if you will only do what I command you.” This means that we are to show our friendship to him by simple obedience.

Did I say “simple”? Yes, it is simple; but it is simple obedience, and this means that it must be active, continuous, and in all things. We see that our obedience must be active, for Jesus said, “You are my friends if ye do. …” Unfortunately some Christians talk about the Christian life as though it consisted largely in refusing to do certain things. If we fall into that way of thinking, we imagine after we have refused to drink alcohol, refused to play cards, refused to have extramarital sex, refused to cheat in business, and so on, that we have done a great deal. But we have not. We have obeyed negatively but not positively. Christ calls upon us to love one another, and that cannot be done except in very practical ways. We are also to pray. We are to worship with other Christians. Our lives are to be marked by good deeds. It would make a great difference in the lives of many Christians if, as they read their Bibles and pray each day, they would pause as part of their devotions to ask what practical things the Lord would have them do.

Second, our obedience should also be continuous. Jesus did not say, “If you do what I command and then quit” or “If you do it on Sundays” or “If you do it when you feel like it.” The verb is a present subjunctive meaning “If you are doing.” The idea is of continuous action, day after day, year after year. There is no vacation from being a disciple of the Lord.

Finally, our obedience is to be in all things, for he says, “If you do whatever I command you.” It means coming to him in love to do whatever he asks of us, not picking and choosing as some do, not exalting those aspects of the Christian faith we like and neglecting those we dislike. Rather it means coming with that yielded humility of mind and body that places us prostrate at his feet and asks from that position, “Lord, what will you have me do?” It is only when we ask that question and mean it that we find ourselves being lifted up to do the great errands of our king, and not as slave either, but rather as a friend of Jesus.

I asked earlier, “Is Jesus your friend?” Now I must ask, “Are you Christ’s friend by this definition?” God grant that you might be, to your own great joy and to the praise of his glory.[2]

[1] MacArthur, J. F., Jr. (2008). John 12–21 (pp. 156–158). Chicago, IL: Moody Publishers.

[2] Boice, J. M. (2005). The Gospel of John: an expositional commentary (pp. 1177–1182). Grand Rapids, MI: Baker Books.

June 23, 2017: Verse of the day


The True Audience: God

But you, when you pray, go into your inner room, and when you have shut your door, pray to your Father who is in secret, and your Father who sees in secret will repay you. (6:6)

The basic definition of prayer is “communion with God,” and if He is not involved there is only the pretense of prayer. Not only must He be involved, but centrally involved. Prayer is God’s provision; it is God’s idea, not man’s. There could be no prayer if God did not condescend to speak with us, and we could not know how to pray had He not chosen to instruct us.

Jesus’ teaching here is simple, in contrast to the complicated and difficult traditions. The phrase when you pray implies great latitude. No prescribed time or occasion is given by the Lord. The tameion (inner room) could be any sort of small room or chamber, even a storage closet. Such rooms were often secret and used to store valued possessions for protection. The idea is that of going to the most private place available.

As already mentioned, Jesus does not forbid or condemn public prayer as such (cf. 1 Tim. 2:1–4). His purpose here seems to have been to make as great a contrast as possible to the practices of the scribes, Pharisees, and other hypocritical religionists. The primary point Jesus makes does not have to do with location but with attitude. If necessary, Jesus says, go to the most secluded, private place you can find so you will not be tempted to show off. Go there and shut the door. Shut out everything else so that you can concentrate on God and pray to your Father. Do whatever you have to do to get your attention away from yourself and others and on Him and Him alone.

Much of our prayer life should be literally in secret. Jesus regularly went away from His disciples to pray entirely alone. Our family members or friends may know that we are praying, but what we say is not meant for them to hear. Chrysostom commented that in his day (the fourth century a.d.) many Christians prayed so loud in their rooms that everyone down the hall heard what they said. If people sometimes happen to overhear our private prayers, it should not be by our intention. (Cf. John A. Broadus, Matthew [Valley Forge, Pa.: Judson, 1886], p. 140.)

But the Father being in secret does not mean He is not present when we pray in public, or with our families or other small groups of believers. He is very much present whenever and wherever His children call on Him. Jesus’ point has to do with the singleness of intention. True prayer is always intimate. Even prayer in public, if the heart is right and concentrated on God, will in a real and profound way shut one up alone in the presence of God.

In the pattern of prayer Jesus taught His disciples, He begins with “Our Father” (Matt. 6:9), indicating that other believers may be present and that the prayer is corporate. But even when prayer represents the feelings and needs of others who are present, the supreme attention is to be on God. In that sense, even the most public prayer is in secret. Even if the whole world hears what we say, there is an intimacy and focus on God in that communion that is unaffected.

God also sees in secret in the sense that He never betrays a confidence. Many things we share with God in our private prayers are for Him alone to know. Confidences we share even with our dearest loved ones or closest friends may sometimes be betrayed. But we can be sure our secrets with God will forever be just that, and that one believer praying in secret with a pure heart has the full attention of the Father.

Furthermore, when our prayer is as it should be, our Father who sees in secret will repayus. The most important secret He sees is not the words we say in the privacy of our room, but the thoughts we have in the privacy of our heart. Those are the secrets about which He is supremely concerned, and about which only He can know with certainty (cf. 1 Cor. 4:3–5). Those secrets sometimes are hidden even from ourselves, because it is so easy to be deceived about our own motives.

When God is genuinely the audience of our prayer, we will have the reward only He can give. Jesus gives no idea in this passage as to what God’s reward, or repayment, will be. The important truth is that God will faithfully and unfailingly bless those who come to Him in sincerity. Without question, the Lord will repay. Those who pray insincerely and hypocritically will receive the world’s reward, and those who pray sincerely and humbly will receive God’s.

MacArthur New Testament Commentary

June 22, 2017: Verse of the day


The Preaching of the Mystery

of which I was made a minister, according to the gift of God’s grace which was given to me according to the working of His power. To me, the very least of all saints, this grace was given, to preach to the Gentiles the unfathomable riches of Christ, and to bring to light what is the administration of the mystery which for ages has been hidden in God, who created all things; (3:7–9)

The gospel is spread by men whom God calls to proclaim it, and it is the gospel of which Paul was made a minister. “How then shall they call upon Him in whom they have not believed?” Paul asks in Romans. “And how shall they believe in Him whom they have not heard? And how shall they hear without a preacher?” (Rom. 10:14). Although they had heard God’s truth, many Israelites did not “heed the glad tidings; for Isaiah says, ‘Lord, who has believed our report?’ ” (v. 16)—just as many who hear the gospel do not heed it. But it must be heard before it can be heeded, and Paul’s calling, like the calling of every preacher, was to proclaim God’s good news as a minister, according to the gift of God’s grace. In a similar line of thought in 1 Corinthians, Paul emphasizes this calling of grace: “But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with Me” (1 Cor. 15:10).

Minister is from diakonos, the basic meaning of which is servant, in particular a servant who waits on tables. It later came to refer to servants in general. By definition, a servant is one who acts on the commands of others, who recognizes and submits to a higher power. His primary responsibility is to do what he is told to do. Paul’s single responsibility was to faithfully be a servant, according to the gift of God’s grace which was given to [him] according to the working of His power. “What then is Apollos?” Paul asked the factious Corinthians. “And what is Paul? Servants through whom you believed, even as the Lord gave opportunity to each one” (1 Cor. 3:5). The Lord is the power behind the servant. To the Colossians the apostle said, “I labor, striving according to His power, which mightily works within me” (Col. 1:29).

Paul emphasizes the fact that he did not make himself a minister but that he was made a minister (cf. Col. 1:23, 25). The calling, the message, the work, and the empowering were all God’s. When he was first saved on the Damascus Road, and while he was still blinded from the great light, Paul was given his commission by Jesus. “Arise, and stand on your feet; for this purpose I have appeared to you, to appoint you a minister and a witness” (Acts 26:16). It was not Paul’s education, natural abilities, experience, power, personality, influence, or any other such thing that qualified him to be a minister of Jesus Christ. He was made an apostle, a preacher, and a servant by the will and power of His Lord He felt unworthy of any reward, as if he had sought sacrificially to serve in this way. The choice was not his at all, so he deserved no commendation (1 Cor. 9:16–18). He did not want accolades but prayers, because he was in serious trouble if he failed to fulfill a calling he had not even chosen!

Any person in the ministry of the church whom God has not appointed is a usurper. No matter how seemingly good his intentions, he can do nothing but harm to the work of the Lord and to the Lord’s people. Jeremiah speaks to this matter when he writes the Lord’s word: “I did not send these prophets, but they ran. I did not speak to them, but they prophesied. … I did not send them or command them” (Jer. 23:21, 32). No man should enter the ministry unless he is absolutely certain of the Lord’s calling.

The key for present knowledge of a divine call is given in 1 Timothy 3, where Paul speaks of the pastor or spiritual overseer as a man who “aspires to the office” and who is verified and approved by those who know him as one who is “above reproach” (vv. 3–7). The present call, then, is bound up in a man’s strong desire and affirmation as to a godly life. God calls through desire and church verification.

Then or now, the man who is genuinely called by God is in constant danger of losing his effectiveness by coming to think of himself as more than a servant. When he loses his sense of servanthood, at that same time he loses his spiritual power and usefulness. When he exalts himself and begins to work in his own human power and according to his own plans, he competes with God and forfeits his spiritual power. To lose dependence is to lose everything, because everything that is of any value in our lives, including power for effective service, comes only from the Lord. Among the greatest dangers to the ministry, and to all faithful Christian living, are things that in the world’s eyes are of supreme value—personal ambition, prestige, recognition, honor, reputation, and success. God not only chooses weak and foolish people to save (1 Cor. 1:26–29), but weak and foolish preachers through whom to save them (2 Cor. 11:30; 12:7–10). For those not willing to pay that price, their seeking the position is illegitimate.

Unholiness is also a disqualification, prompting Paul to say, “I buffet my body and make it my slave, lest possibly, after I have preached to others, I myself should be disqualified” (1 Cor. 9:27).

Paul’s calling to the ministry of the gospel, like everything else he received from the Lord, was the gift of God’s grace. To me, the very least of all the saints, he goes on to say, this grace was given. Though an apostle and a specially chosen minister of the mysteries of the gospel, Paul considered himself the very least of all the saints. The term very least is a comparative, indicating less than the least. That was not mock humility but his honest assessment of himself. Because he had such an unusually clear comprehension of God’s righteousness, he also had an unusually clear understanding of how far short he himself fell of that righteousness. Paul claimed no second work of grace by which he was perfected in holiness, love, or anything else. To the end of his life he considered himself the foremost of sinners (1 Tim. 1:15) and was overwhelmed by his sense of unworthiness. That attitude does not limit a man’s service but rather is the key to his usefulness (cf. Gideon in Judges 6:15–16 and Isaiah in Isa. 6:1–9).

The unfathomable riches of Christ include all His truths and all His blessings, all that He is and has. The purpose of every preacher is to declare those riches, to tell believers how rich they are in Christ. That is why it is so important for Christians to understand the greatness of their position in the Lord. The obedient, productive, and happy Christian life cannot be lived apart from understanding that glorious position. Before we can do what the Lord wants us to do for Him, we must understand what He already has done for us. We have riches beyond measure in the One of whom it was said, “in whom are hidden all the treasures of wisdom and knowledge” (Col. 2:3) and in the One in whom we have “everything pertaining to life and godliness” (2 Pet. 1:3).

Among the unfathomable riches with which Christ has blessed us are “His kindness and forbearance and patience” (Rom. 2:4), His “wisdom and knowledge” (11:33), His mercy and great love (Eph. 2:4), “His glory” (3:16), His supplying us with “all things to enjoy” (1 Tim. 6:17), His assurance (Col. 2:2), His word (3:16), and even our being reproached for His sake (Heb. 11:26). Little wonder that Paul triumphantly reminds us that “in Him you have been made complete” (Col. 2:10).

Simply knowing about the riches of Christ is not enough, however. When we fall into sin and disobedience we forfeit the present blessing of those riches, just as did the fleshly, disobedient Corinthian believers. “You are already filled,” Paul told them sarcastically. “You have already become rich, you have become kings without us; and I would indeed that you had become kings so that we also might reign with you” (1 Cor. 4:8). Like the Laodiceans, they thought they were rich and in need of nothing, not realizing that they were really “wretched and miserable and poor and blind and naked” (Rev. 3:17).

Paul’s ministry was also to bring to light what is the administration of the mystery which for ages has been hidden in God, who created all things. Administration is from the same Greek word (oikonomia) as “stewardship” in verse 2. Paul is saying, in effect, “I am not only called in the vertical area to preach the unfathomable riches of Christ, but in the horizontal area to teach about the administration, the stewardship or dispensation, of the mystery of the church age.” The first area deals with our relationship to God and the second with our daily living and our ministry to each other as fellow believers.

Paul’s mission was to bring to light, or reveal, the full expression of the operation of this great truth of Gentile and Jews being one, a truth hidden for so long in the mind of God the Creator.[1]

The Meaning and End of History

Ephesians 3:7–13

I became a servant of this gospel by the gift of God’s grace given me through the working of his power. Although I am less than the least of all God’s people, this grace was given me: to preach to the Gentiles the unsearchable riches of Christ, and to make plain to everyone the administration of this mystery, which for ages past was kept hidden in God, who created all things. His intent was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, according to his eternal purpose which he accomplished in Christ Jesus our Lord. In him and through faith in him we may approach God with freedom and confidence. I ask you, therefore, not to be discouraged because of my sufferings for you, which are your glory.

Not many people are as forthright in their evaluation of history as Henry Ford, the inventor and industrialist, but there is a feeling in many secular minds that Ford may have been right. In 1919 during his libel suit against the Chicago Tribune, Ford said, “History is bunk.” On another occasion, when he was asked about history’s meaning, Ford said, “History is the succession of one damned thing after another.”2

Secular Views of History

Many resist Henry Ford’s view, of course, because to live in a world without meaning is to live a life without meaning. One who resisted it strongly was Karl Marx. He had no room for God; he was an atheist. But he took Hegel’s historical dialectic, coupled it to Feuerbach’s materialism, and produced his own vision of a history that had purpose and was going somewhere. Feuerbach had taught, with a German pun, that “der Mench ist was er isst” (“man is what he eats”), that material factors are everything. Marx accepted this, but added that material forces would produce a class struggle, revolution, and eventually a classless society.

Until relatively recent times most people living in Western societies held a similar, though not necessarily atheistic, view. It was known as a belief in progress. I have always associated that belief with those popular cinematic newsreels produced by the Time/Life company before, during, and for a time after World War II. They were called The March of Time. There was stirring “martial” music, the voice of an assured announcer, and a sequence of scenes from around the world that sometimes left the viewer dazzled with all that seemed to be happening in this fast-paced, modern age.

What a vision! How inevitable the perfection of all things seemed! Yet it is increasingly difficult to maintain this optimism in the face of two world wars, numerous lesser wars, and epidemics of senseless death and violence that sweep over our planet with increasing frequency.

The two most distinguished modern historians, Germany’s Oswald Spengler and England’s Arnold Toynbee, both concluded that the overall pattern of history was a recurring cycle of birth, growth, decay, and death—the same pattern the Greeks discerned thousands of years earlier. Spengler and Toynbee do not analyze national and historical movements in the same way. They are not equally pessimistic. But fundamental to their approaches is the shared conviction that nothing is permanent, that all is relative, and that even the best civilizations are destined to pass away. Spengler wrote this conviction into the title of his work, calling it The Decline of the West.

The Turning Point

What is history about? Historians study kings, queens, presidents, generals, inventors, nations, wars, battles, peace treaties, and geography—as they struggle to bring meaning to a chaos of events. But in writing to the Ephesians the apostle Paul, who was himself no mean historian, turns to the church as the focal point of world history. This is the point upon which God’s purpose is focused, he says. “His intent was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, according to his eternal purpose which he accomplished in Christ Jesus our Lord” (Eph. 3:10–11).

Paul’s view of the historical significance of the church could not be more in conflict with prevailing secular opinions. John Stott expresses it like this: “Secular history concentrates its attention on kings, queens, and presidents, on politicians and generals, in fact on ‘VIPs.’ The Bible concentrates rather on a group it calls ‘the saints,’ often little people, insignificant people, unimportant people, who are however at the same time God’s people—and for that reason are both ‘unknown (to the world) and yet well-known to God.’

“Secular history concentrates on wars, battles and peace-treaties, followed by yet more wars, battles and peace-treaties. The Bible concentrates rather on the war between good and evil, on the decisive victory won by Jesus Christ over the powers of darkness, on the peace-treaty ratified by his blood, and on the sovereign proclamation of an amnesty for all rebels who will repent and believe.

“Again, secular history concentrates on the changing map of the world, as one nation defeats another and annexes its territory, and on the rise and fall of empires. The Bible concentrates rather on a multi-national community called ‘the church,’ which has no territorial frontiers, which claims nothing less than the whole world for Christ, and whose empire will never come to an end.”

This is the great reality Paul holds before our gaze as he makes known “the administration of [the] mystery, which for ages past was kept hidden in God” but is now revealed (v. 9).

What is God Doing?

It is not only we, the members of the church, who are directed to look at this mystery. “The rulers and authorities in the heavenly realms” are also said to be looking at the church as the place where God’s manifold wisdom is made known (v. 10). What is that “manifold wisdom” these heavenly authorities are to see? What is the purpose of God made known in the worldwide community of God’s people? The passage suggests three things.

  1. The bringing together of otherwise divided individuals in Christ. This point has already been made in the verses that concluded the second chapter of Ephesians and began the third, and it is undoubtedly the chief thing Paul is thinking about. He is writing to Gentiles, who before the coming of Christ and the founding of his church were cut off from Israel’s spiritual blessings and were despised by the covenant people, and he is telling them that the period of alienation is now over and that the dividing wall of hostility has been broken down. Gentiles are now one with Jews within the fellowship of Christ’s church.

But there is more in this uniting of people described in the middle portion of the chapter. Earlier Paul had focused on the historical change that took place as the result of Christ’s death, in which Jews and Gentiles were brought together. Here he is looking to the distant past and forward to the distant future and is suggesting, I believe, a far greater harmonization.

I say this because of Paul’s reference to God as the creator of all things (v. 9). The mere mention of creation makes us think back to those pristine days of earth’s history in which the originally perfect world was marred by man’s sin. Before the Fall, the harmony between the first man and first woman was analogous to the harmony within the Godhead. It was a unity of mind, purpose, goals, and will. After sin entered, that unity was broken. The man and woman hid, thereby attempting to escape God’s presence. It was a dramatization of their rupture with God. But immediately after this, when God called them forth to meet him and answer questions concerning their conduct, they began to excuse themselves and blame others, thereby disclosing their corresponding alienation on the human level. God asked Adam, “Have you eaten from the tree that I commanded you not to eat from?” (Gen. 3:11).

Adam replied, “The woman you put here with me—she gave me some fruit from the tree, and I ate it” (v. 12). In these words Adam blamed both the woman (“she gave me some fruit”) and God (“the woman you gave me”), and thus displayed that wretched self-righteousness which is a persistent and devastating fact of human history.

In the church God is bringing these otherwise alienated and mutually accusing entities together on a basis that excludes any real cause for alienation. The church is a community of sinners redeemed by Christ and forgiven by God. If salvation were of works, as we might like and even the watching angels might have supposed it would be, the alienation would not have been removed. One person would still feel superior to another, and boasting of moral or spiritual merit would fracture the church and eventually sully heaven. But salvation is not achieved by works. God has achieved it and made it available to us by grace alone. Thus boasting is excluded, and men and women of all races and nations meet as forgiven sinners within the church’s fellowship.

This is something the angels might well look upon and marvel at. It is an achievement in which even we may see the goal of human history.

  1. The displaying of Christ by Christian people in the world. Up to now I have been talking about the church as the focus of world history, the point where its meaning can be found. But it is equally right to speak of Jesus Christ as the focal point which, of course, is precisely what Paul does. Ephesians 3:9–10 uses the word “mystery” of the church. But an earlier reference is to “the mystery of Christ” (v. 4), and the remaining references are to the “gospel” which is centered in him and has for its object the salvation of the church which is his body.

It is this idea, the idea of the church as Christ’s body, which holds the two foci of Paul’s thought together. For in Paul’s view, the church is the focal point of history only because it is the focal point of Christ’s work.

At the beginning of his influential and much discussed book Christ and Time, Oscar Cullmann of the University of Basel called attention to the fact that in the Western world we do not reckon time in a continuous forward-moving series that begins at a fixed initial point, but from a center from which time is reckoned both forward and backward. The Jewish calendar begins from what it regards as the date of the creation of the world and moves on from that point. But we begin with the birth of Jesus of Nazareth—fixed within the space of a few years—and then number in two directions: forward, in an increasing succession of years which we identify as a.d. (anno Domini “in the year of [our] Lord”), and backward, in a regression of years which we identify as b.c. (“before Christ”).

A secular historian might judge that the coming of Jesus was pivotal because of Jesus’ obvious influence on later history. But the Christian conviction, symbolized by the division of time, goes beyond this. As Cullmann says, “The modern historian may when pressed find a historically confirmed meaning in the fact that the appearance of Jesus of Nazareth is regarded as a decisive turning point of history. But the theological affirmation which lies at the basis of the Christian chronology goes far beyond the confirmation that Christianity brought with it weighty historical changes. It asserts rather that from this mid-point all history is to be understood and judged.”

Christianity affirms that apart from Christ there is no way of determining what history as a whole is all about, nor can we legitimately weigh historical events so that one may be pronounced better or more significant than another. With Christ both these essentials for a true historical outlook are provided.

Moreover, it is in the church alone that this can be seen. When we are talking about Christ we are not talking about some vague historical idea or some abstract principle for measuring the meaning of life. We are talking about a person who lives in us and can be known to others as we model him before a watching world. It is not a dead Jesus whom Christians serve, but a living one. Where can people see him except in the church, which gives, as it were, hands and feet, nerves and sinews to his life?

  1. Proof of the principle that suffering for truth and righteousness is the way to glory and the secret of true happiness. I add this point because the way of Jesus is the way of suffering—he said, “If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you. … If they persecuted me, they will persecute you also” (John 15:19–20)—and because Paul quite naturally alludes to his own sufferings at the close of this section.

Is the meaning of history some promise of Jesus to make you blissfully happy and solve all your problems, to make you materially prosperous, successful, esteemed, and healthy? Hardly! Here in a nutshell is what I think the purpose of history is, as demonstrated in the lives of those who have been saved from sin by Jesus.

When Satan rebelled against God and carried the host of fallen angels, now demons, with him into eternal ruin, God could have crushed the rebellion and annihilated Satan and his hosts forever. That would have been just and reasonable. It might even have been merciful; for if God had gone on to create Adam and Eve, as he had no doubt determined to do beforehand, Satan would not have been there to tempt them, the pair would not have fallen, and sin and death would not have passed upon the race.

But this would not have shown God’s “manifold wisdom.” It would have shown his power and perhaps even his mercy. But it would not have shown that God’s way, the way of truth and righteousness, is the only really good way and the only sure path to happiness.

So instead of annihilating Satan, God took an entirely different path: “I have already determined to create a race called man, and I know in advance, because I know all things, that Satan will seduce him from my righteousness and plunge him into misery. Satan will think he has won. But while Satan is doing that—turning the human race against me and setting individual human beings against one another and even against themselves—I will begin to create a new people who will glory in doing what is right, even when it is not popular, and who will delight in pleasing me, even when they suffer for it. Satan will say, ‘Your people serve you only because you protect them, only because you provide for them materially.’ But here and there in a great variety of ways I will allow them to be greatly abused and persecuted, and I will show by their reactions that not only will they continue to praise me in their suffering, and thus bring glory to my name, but that they will even be happier in their sufferings than Satan’s people will be with their maximum share of human prestige and possessions.”

So God let history unfold like a great drama upon a cosmic stage. The angels are the audience. We are the actors. Satan is there to do everything he can to resist and thwart God’s purposes. This drama unfolds across the centuries as Adam and Eve, Noah, Abraham, Moses, David, Isaiah, John the Baptist, Jesus, Peter, Paul, and all the other dramatis personae of Christian history, both the great persons and the minor persons, are brought on stage to play the part God has assigned them and speak words that come from hearts that love him. Adam proved that God’s way is the best way, and he repented of his sin and trusted in the coming of Jesus. So did Eve and Noah and all the others. All these endured as seeing by faith him who is invisible, and they looked beyond the distresses of this life for their reward.

Now you and I are the players in this drama. Satan is attacking, and the angels are straining forward to look on. Are they seeing the “manifold wisdom” of God in you as you go through your part and speak your lines? They must see it, for it can be seen in you alone. It is there—where you work and play and think and speak—that the meaning and end of history is found.[2]

[1] MacArthur, J. F., Jr. (1986). Ephesians (pp. 93–95). Chicago: Moody Press.

[2] Boice, J. M. (1988). Ephesians: an expositional commentary (pp. 101–106). Grand Rapids, MI: Ministry Resources Library.

June 21, 2017: Verse of the day


The Urgency of Rest

Let us therefore be diligent to enter that rest, lest anyone fall through following the same example of disobedience. For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do. (4:11–13)

The need for God’s rest is urgent. A person should diligently, with intense purpose and concern, secure it. It is not that he can work his way to salvation, but that he should diligently seek to enter God’s rest by faith—lest he, like the Israelites in the wilderness, lose the opportunity.

God cannot be trifled with. For the word of God is living and active and sharper than any two-edged sword, … and able to judge the thoughts and intentions of the heart. In the immediate context this verse means that the readers who are hesitating in trusting Christ, who are even considering falling back into Judaism, had better be urgent and diligent in seeking to enter God’s rest, because the Word of God is alive. It is not static, but active—constantly active. It can pierce right down into the innermost part of the heart to see if belief is real or not.

So the Word of God is not only saving and comforting and nourishing and healing, it is also a tool of judgment and execution. In the day of the great judgment His Word is going to penetrate and lay bare all hearts who have not trusted in Him. The sham and hypocrisy will be revealed and no profession of faith, no matter how orthodox, and no list of good works, no matter how sacrificial, will count for anything before Him. Only the thoughts and intentions of the heart will count. God’s Word is the perfect discerner, the perfect kritikos (from which we get “critic”). It not only analyzes all the facts perfectly, but all motives, and intentions, and beliefs as well, which even the wisest of human judges or critics cannot do. The sword of His Word will make no mistakes in judgment or execution. All disguises will be ripped off and only the real person will be seen.

The word translated open had two distinct uses in ancient times. It was used of a wrestler taking his opponent by the throat. In this position the two men were unavoidably face to face. The other use was in regard to a criminal trial. A sharp dagger would be bound to the neck of the accused, with the point just below his chin, so that he could not bow his head, but had to face the court. Both uses had to do with grave face-to-face situations. When an unbeliever comes under the scrutiny of God’s Word, he will be unavoidably face-to-face with the perfect truth about God and about himself.

In light of such certain and perfect judgment and of such beautiful and wonderful rest, why will any person harden his heart to God?[1]

12 The exposition of Psalm 95:7–11 is complete, but before moving on with his argument the author pauses to reflect in vv. 12–13 on the power of “the word of God,” and the “for” shows this reflection is not a self-contained comment but a colorful and rhetorically powerful underlining of what has just been taught from the psalm. The psalm has focused on God’s speaking, both in the “voice” that the people are exhorted to heed (95:7) and in the declaration on oath that sealed the fate of those who refused to listen (vv. 10–11). This could be all that our author refers to when he speaks of “the word of God,” but he has also made it clear that he regards the whole message of the psalm as coming from the Holy Spirit (3:7) and from God (4:7), not just from David, so that vv. 12–13 are more likely to be understood in that wider sense. The whole text he has just been expounding is “the word of God” and as such cannot lightly be dismissed. To go further and find in these two verses a description of the whole of the OT goes beyond what the context requires but would be consonant with the authority our author clearly attributes to a wide variety of OT passages. Quite likely he also has in mind the “word of God” as it now comes through Christian preachers, of whom surely he himself was one (cf. 13:7, where the same phrase is used).

God’s word, like its author (3:12), is “living” (TNIV, “alive”). It is also “at work” (energēs, “active, effective, powerful,” GK 1921); the thought is close to that of Isaiah 55:11, where God’s word goes out from his mouth and accomplishes the purpose for which he sent it (cf. Ps 147:15, 18). Jeremiah conveyed this dynamic idea of God’s word by describing it as like a fire and like a hammer smashing the rock (Jer 23:29). Our author goes for a different metaphor, that of a double-edged sword (one designed for stabbing rather than slashing like a cutlass), which conveys not so much its sheer power as its ability to cut through our human resistance. This dynamic understanding of the word of God is vividly symbolized in the picture of a “sharp, two-edged sword” coming out of the mouth of the risen Lord in Revelation 1:16 (cf. 19:15). In the context of his discussion of Psalm 95, our author may be thinking of Numbers 14:43, where even after God’s oath some Israelites nonetheless tried to enter Canaan directly, only to be cut down by the sword of the Amalekites and Canaanites; God’s word is sharper even than that.

The metaphor continues in the following description of the sword (literally) “going right through to the division of soul and spirit, of joints and marrow.” The latter pair, “joints and marrow,” refers to the literal body of flesh and bones, though it is not easy to see how joints can be “divided” from marrow; we may feel the effect of the metaphor without needing to inquire too closely how it might be envisaged physically. But with the former pair, “soul and spirit,” we seem already to be moving beyond the literal picture of what a sword can do. Words such as “soul” (psychē [GK 6034], sometimes better translated “life”) and “spirit” (pneuma [GK 4460], used for angels [1:7] and for the Holy Spirit as well as for people alive after death [12:23]) are notoriously slippery, and our author’s use of the two words elsewhere does not suggest he thought of them as two separate “parts” of a person. As with joints and marrow, we probably do better to feel the force of the metaphor than to press pedantically for a literal explanation. Both terms denote our “real, innermost selves,” and at that level, too, we are still open to the penetrative power of God’s word.

The final description of the word of God as “judging the thoughts and attitudes of the heart” has left the metaphor of the sword behind. The unusual adjective kritikos, “judging” or “discerning” (GK 3217), denotes its ability to break through pretense and confusion to expose the reality of our inmost being.[2]

4:12. This vivid expression of the power of God’s message provides the explanation for the strong warning of verse 11. Because God’s message is alive, active, sharp, and discerning, those who listen to God’s message can enter his rest. Two questions are important in this verse. First, what is the word of God? Second, what does this passage say about it?

Although the Bible sometimes refers to Christ as God’s Word (John 1:14), the reference here is not speaking of Jesus Christ. Here we have a general reference to God’s message to human beings. In the past God had spoken to human beings through dreams, angelic appearances, and miracles. He still can use those methods today, but our primary contact with God is through his written Word, the Bible. God’s Word will include any method God uses to communicate with human beings.

This verse contains four statements about God’s Word. First, it is living. God is a living God (Heb. 3:12). His message is dynamic and productive. It causes things to happen. It drives home warnings to the disobedient and promises to the believer. Second, God’s Word is active, an emphasis virtually identical in meaning with the term living. God’s Word is not something you passively hear and then ignore. It actively works in our lives, changes us, and sends us into action for God.

Third, God’s Word penetrates the soul and spirit. To the Hebrew people, the body was a unity. We should not think of dividing the soul from the spirit. God’s message is capable of penetrating the impenetrable. It can divide what is indivisible. Fourth, God’s message is discerning. It judges the thoughts and attitudes of the heart. It passes judgment on our feelings and our thoughts. What we regard as secret and hidden, God brought out for inspection by the discerning power of his Word.

In 1995, Johnny Oates was managing the Texas Rangers baseball team when God spoke to him through the illness of his wife Gloria. Oates had become a Christian in 1983; but until the crisis in 1995, he had always lived as if baseball were his god. His wife was traveling to the spring training camp for the Rangers when she became ill in Savannah, Georgia. His daughter summoned him to Georgia with a phone call. Oates arrived to find his wife in a motel, despairing and defeated.

Oates said, “God got my attention and said, ‘Johnny, it’s not going to work this way.’ ” In the grief of the moment, Oates told God that he was ready to listen to anything he wanted to say. The next day Oates checked his wife out of the motel and headed for their home in Virginia. There he and his wife both participated in a Christian counseling program and learned how to communicate with one another. He learned that what he had worshiped was not God or his family, but the game of baseball. Both Oates and his wife moved closer, and Oates said, “As we get closer to God, … we get closer to each other.”

God got his attention. Fortunately Oates listened. God’s message to this baseball manager was life changing. It was also marriage saving.[3]

12a. The word of God is living and active.

The writer reminds the reader that God’s Word cannot be taken lightly; for if the reader does not wish to listen, he faces no one less than God himself (see Heb. 10:31; 12:29). The Bible is not a collection of religious writings from the ancient past, but a book that speaks to all people everywhere in nearly all the languages of the world. The Bible demands a response, because God does not tolerate indifference and disobedience.

In their interpretation of verse 12a, some scholars assert that the phrase Word of God is a reference to Jesus. This view is difficult to maintain, even though such a reference exists in Revelation 19:13 (where the rider on the white horse is called the Word of God). The phrase Word of God occurs at least thirty-nine times in the New Testament and almost exclusively is the designation for the spoken or written Word of God rather than the Son of God. In the introductory verses of the Epistle to the Hebrews, the writer clearly states that God spoke to the forefathers in the past, and in the present he spoke to us in his Son (Heb. 1:1–2). In Hebrews Jesus is called the Son of God, but never the Word of God.

In the original Greek, the participle living stands first in the sentence and therefore receives all the emphasis. This participle describes the first characteristic of God’s spoken and written Word: that Word is alive! For example, Stephen, reciting Israel’s history in the desert, says that Moses at Mount Sinai “received living words” (Acts 7:38), and Peter tells the recipients of his first epistle that they “have been born again … through the living and enduring word of God” (1 Peter 1:23).

A second characteristic is that the Word of God is active. That is, it is effective and powerful. (The original Greek uses a word from which we have derived the term energy.) God’s Word, then, is energizing in its effect. No one can escape that living and active Word. Just as God’s spoken Word brought forth his beautiful creation, so his Word recreates man dead in transgressions and sins (Eph. 2:1–5). As in the wilderness some Israelites refused to listen to God’s Word while others showed obedience, so today we see that “the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God” (1 Cor. 1:18).

The Bible is not a dead letter, comparable to a law that is no longer enforced. Those people who choose to ignore the message of Scripture will experience not merely the power of God’s Word but its keen edge as well.

12b. Sharper than any double-edged sword.

In the ancient world, the double-edged sword was the sharpest weapon available in any arsenal. And in verse 12b, the author of Hebrews likens the Word of God to this weapon. (In a similar passage [Rev. 1:16] we read about the “sharp double-edged sword” coming out of the mouth of Jesus as John saw him on the island of Patmos. Whether this means that the tongue resembles a dagger is an open question.) The symbolism conveys the message that God’s judgment is stern, righteous, and awful. God has the ultimate power over his creatures; those who refuse to listen to his Word face judgment and death, while those who obey enter God’s rest and have life eternal. Let no one take the spoken and written Word for granted; let no one ignore it; let no one willfully oppose it. That Word cuts and divides, much as the scalpel of a surgeon uncovers the most delicate nerves of the human body.

However, the Word of God also provides protection. Paul in his Epistle to the Ephesians equates the Word with the sword of the Spirit—that is, part of the Christian’s spiritual armor (6:17).

12c. It penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.

I do not think that the writer of Hebrews is teaching the doctrine that man consists of body, soul, and spirit (1 Thess. 5:23). Of course, we can make a distinction between soul and spirit by saying that the soul relates to man’s physical existence; and the spirit, to God. But the author does not make distinctions in this verse. He speaks in terms of that which is not done and in a sense cannot be done.

Who is able to divide soul and spirit or joints and marrow? And what judge can know the thoughts and attitudes of the heart? The author uses symbolism to say that what man ordinarily does not divide, God’s Word separates thoroughly. Nothing remains untouched by Scripture, for it addresses every aspect of man’s life. The Word continues to divide the spiritual existence of man and even his physical being. All the recesses of body and soul—including the thoughts and attitudes—face the sharp edge of God’s dividing sword. Whereas man’s thoughts remain hidden from his neighbor’s probing eye, God’s Word uncovers them.

God’s Word is called a discerner of man’s thoughts and intentions. In the Psalter David says:

O Lord, you have searched me

and you know me.

You know when I sit and when I rise;

you perceive my thoughts from afar.

You discern my going out and my lying down;

you are familiar with all my ways. [Ps. 139:1–3]

And Jesus utters these words:

As for the person who hears my words but does not keep them, I do not judge him. For I did not come to judge the world, but to save it. There is a judge for the one who rejects me and does not accept my words; that very word which I spoke will condemn him at the last day. [John 12:47–48]

The Lord with his Word exposes the motives hidden in a man’s heart. In his epistle the author stresses the act of God’s speaking to man. For instance, the introductory verses (Heb. 1:1–2) illustrate this fact clearly. And repeatedly, when quoting the Old Testament Scriptures, the writer uses this formula: God, Jesus, or the Holy Spirit says (consult the many quotations, for example, in the first four chapters). The Word is not a written document of past centuries. It is alive and current; it is powerful and effective; and it is undivided and unchanged. Written in times and cultures from which we are far removed, the Word of God nevertheless touches man today. God addresses man in the totality of his existence, and man is unable to escape the impact of God’s Word.[4]

[1] MacArthur, J. F., Jr. (1983). Hebrews (pp. 104–105). Chicago: Moody Press.

[2] France, R. T. (2006). Hebrews. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Hebrews–Revelation (Revised Edition) (Vol. 13, pp. 67–68). Grand Rapids, MI: Zondervan.

[3] Lea, T. D. (1999). Hebrews, James (Vol. 10, pp. 71–72). Nashville, TN: Broadman & Holman Publishers.

[4] Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of Hebrews (Vol. 15, pp. 115–118). Grand Rapids: Baker Book House.

June 20, 2017: Verse of the day


Their Position

But thanks be to God that though you were slaves of sin, you became obedient from the heart to that form of teaching to which you were committed, and having been freed from sin, you became slaves of righteousness. (6:17–18)

First the apostle gives thanks … to God that his believing readers were no longer subject to the slavery that leads to death. He does not thank or praise them for their own wisdom or intelligence or moral and spiritual determination, because none of those things had a part in their salvation. “No one can come to Me,” Jesus said, “unless the Father who sent Me draws him, … [and] unless it has been granted him from the Father” (John 6:44, 65). Our thanks for salvation should always be to God alone, because it is God alone “who gives us the victory through our Lord Jesus Christ” (1 Cor. 15:57).

Believers are saved solely by the grace and power of God. And by His grace, habitual disobedience to Him is in the past tense. Formerly, Paul says, you were slaves of sin, but no more. Were translates an imperfect Greek tense, signifying an ongoing reality In other words, the unregenerate person is under the continual, unbroken slavery of sin. That is the universal position of the natural man, with no exceptions. No matter how outwardly moral, upright, or benevolent an unsaved person’s life may be, all that he thinks, says, and does emanates from a proud, sinful, ungodly heart. Quoting from Psalm 14, Paul had already made that truth clear. “As it is written, ‘There is none righteous, not even one; there is none who understands, there is none who seeks for God; all have turned aside, together they have become useless; there is none who does good, there is not even one’ ” (Rom. 3:10–12).

That Paul is not speaking about merely outward righteousness is made clear from his declaration that you became obedient from the heart. God works His salvation in a persons innermost being. Through the grace provided by His Son, God changes men’s very natures when they trust in Him. A person whose heart has not been changed has not been saved. Righteous living that issues from an obedient … heart is habitual. And just as God’s grace operates only through a trusting heart, His righteousness operates only through an obedient heart.

Faith and obedience are inescapably related. There is no saving faith in God apart from obedience to God, and there can be no godly obedience without godly faith. As the beautiful and popular hymn admonishes, “Trust and obey, there’s no other way.” Our Lord “gave Himself for us,” Paul says, not only to save us from hell and take us to heaven but to “redeem us from every lawless deed and purify for Himself a people for His own possession, zealous for good deeds” (Titus 2:14).

Salvation comes “according to the foreknowledge of God the Father, by the sanctifying work of the Spirit,” Peter wrote to persecuted believers throughout the Roman world, in order that those who believe may “obey Jesus Christ and be sprinkled with His blood” (a symbol referring to a covenant of obedience, see Ex. 24:1–8). Later in the epistle he admonished: “Since you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart, for you have been born again not of seed which is perishable but imperishable, that is, through the living and abiding word of God” (1 Pet. 1:2, 22–23; emphasis added). Obedience to Jesus Christ and obedience to His truth are totally synonymous, and His truth is “the living and abiding word of God.”

Obedience neither produces nor maintains salvation, but it is an inevitable characteristic of those who are saved. Belief itself is an act of obedience, made possible and prompted by God’s sovereign grace, yet always involving the uncoerced will of the believer. A person is not transported passively from slavery in Satan’s kingdom of darkness to slavery in God’s kingdom of light. Salvation does not occur apart from an act of commitment on the believer’s part. The life-changing work of salvation is by God’s power alone, but it does not work apart from man’s will. God has no unwilling children in His family, no unwilling citizens in His kingdom.

Genuine faith not only is in God’s Son but in God’s truth. Jesus said, “I am the way, and the truth, and the life; no one comes to the Father, but through Me” (John 14:6). Paul had confidence in the salvation of his readers in the church at Rome because they obeyed to that form of teaching to which [they] were committed. No believer, of course, comprehends all of God’s truth. Even the most mature and faithful Christian only begins to fathom the riches of God’s Word in this present life. But the desire to know and obey God’s truth is one of the surest marks of genuine salvation. From its inception, the early church was characterized by its devotion “to the apostles’ teaching” (Acts 2:42). And Jesus made it clear that those who obeyed His word were the true believers (see John 8:31; 14:21, 23, 24; 15:10; etc.).

Form translates tupos, which was used of the molds into which molten metal for castings was poured. Committed translates the aorist passive of paradidōmi, which carries the basic meaning of deliver over to. And because eis (to) can also be translated into, it seems that a more precise rendering of this phrase is “that form of teaching into which you were delivered.” It is true, of course, that, through its reading and preaching, God’s Word is delivered to believers. But Paul’s point here seems to be that the true believer is also delivered into God’s Word, His divine teaching. The idea is that when God makes a new spiritual creation of a believer, He casts him into the mold of divine truth. The J. B. Phillips rendering of Romans 12:1 uses the same figure: “Don’t let the world around you squeeze you into its own mould, but let God re-mould your minds from within.” In other words, “Do not let Satan’s forces try to fit you back into the old sinful mold from which God delivered you. Let God continue to fashion you into the perfect image of His Son.”

Throughout his epistles, Paul emphasizes the crucial relationship of God’s truth to faithful Christian living. In his second letter to Timothy, he advised his young protégé in ministry to “retain the standard of sound words which you have heard from me, in the faith and love which are in Christ Jesus” (2 Tim. 1:13). He later warned him that “the time will come when [men] will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires” (4:3). The apostle maintained that an overseer, or elder, in the church should hold “fast the faithful word which is in accordance with the teaching, that he may be able both to exhort in sound doctrine and to refute those who contradict” (Titus 1:9). Later in the same letter he admonished Titus to “speak the things which are fitting for sound doctrine” (2:1). The Christian who faithfully obeys God’s Word becomes conformed to the truth of that Word, a living model of the gospel. The divine teaching to which a believer submits himself in Jesus Christ stamps him with the authentic image of his Savior and Lord.

A person does not become a Christian by claiming the name of Christ and then believing and doing whatever he himself wants. You cannot become a Christian by merely saying or doing certain things, even the godly things extolled in Scripture. But after genuine salvation a person will have the innate, Spirit-led desire to know and to obey God’s truth.

After a businessmen’s luncheon at which I spoke, a man said to me, “I’ve been in this group for a long time, and I’ll tell you how I think you can get to God. You see, there is this long stairway, and at the top there is a door and behind it is this guy Jesus. What you really want to do is try to make it up the stairs and get through the door and then hope Jesus lets you in. As you’re on your way up the stairs, you’ve got all these preachers and movements cheering you on, but you just continue going up the stairs your own way. I call it the stairway of hope. That’s what I think the gospel is.” With a heavy heart I replied, “Sir, you cannot be a Christian. What you just said has nothing to do with the gospel, and your stairway to heaven is hopeless. You need to depend on Jesus Christ alone for your salvation. You have no idea of what it means to be saved, and you cannot be on your way to heaven.”

A person cannot invent his own way to God, no matter how sincere his efforts might be. God has established the only way to come to Him, and that is the way of faith in His Son, Jesus Christ. And saving faith in Jesus Christ is built on God’s revelation about Him, not on men’s ideas about Him. There is divinely-revealed content to the gospel, and the person who rejects or circumvents that content gives unmistakable evidence that he is not truly seeking God’s kingdom and His righteousness.

Witness Lee, founder of the Local Church movement, wrote a book entitled Christ Versus Doctrine, the main thesis of which is that it is a personal relationship to Christ that matters and that doctrine actually interferes with that relationship. The book not only is unbiblical but, as one might guess from the title, is also self-contradictory. Doctrine is simply another word for teaching, and the purpose of Lee’s book, of course, was to teach his own doctrine.[1]

Whose Slave are You?

Romans 6:15–18

What then? Shall we sin because we are not under law but under grace? By no means! Don’t you know that when you offer yourselves to someone to obey him as slaves, you are slaves to the one whom you obey—whether you are slaves to sin, which leads to death, or to obedience, which leads to righteousness? But thanks be to God that, though you used to be slaves to sin, you wholeheartedly obeyed the form of teaching to which you were entrusted. You have been set free from sin and have become slaves to righteousness.

The point of this next study is difficult for most people to accept, so I want to state it simply at the beginning and allow the rest of the chapter to expound and defend it. The point is this: There is no such thing as absolute freedom for anyone. No human is free to do everything he or she may want to do. There is one being in the universe who is totally free, of course. That is God. But all others are limited by or enslaved by someone or something. As a result, the only meaningful question in this area is: Who or what are you serving?

Ray C. Stedman, pastor of the Peninsula Bible Church in Palo Alto, California, tells of walking down the street in Los Angeles one day and seeing a man coming toward him with a sign hung over his shoulders. The sign read: “I am a slave for Christ.” After the man had passed him, Stedman turned around to look after this rather eccentric individual and saw that on his back there was another sign that said: “Whose slave are you?”

That is exactly the point of this passage. Since you and I are human beings and not God, we can never be autonomous. We must either be slaves to sin or slaves of Jesus Christ.

But here is the wonderful and very striking thing: To be a slave of Jesus Christ is true freedom.

The Chapter’s Second Half

All this flows from our study of Romans 6, but we need to back up a bit to find our place in Paul’s argument.

The verses we are considering here are verses 15–18, the start of a longer section that extends to the end of the chapter. A glance at this section shows that it is parallel to the first half of the chapter, that is, to verses 1–14. Each section deals with a nearly identical question. The first verse of section one asks, “What shall we say, then? Shall we go on sinning so that grace may increase?” The first verse of section two raises the same issue: “What then? Shall we sin because we are not under law but under grace?” (v. 15).

These questions are followed by identical responses: “By no means!” (vv. 2, 15). From this point on, the two sections follow parallel tracks as Paul explains why it is impossible for the believer in Christ to continue in sin and why, by contrast, Christians must yield the parts of their bodies to God as instruments of righteousness. These arguments are so close to one another that it is possible to lift terms from one section and transfer them to the other without any real change in meaning.

Yet the two halves of Romans 6 are not identical. They have the same objective—to show that the believer in Christ cannot go on sinning. But they make this important point in different, though complementary, ways.

The first section comes out of the discussion in chapter 5, in which Paul argued that the Christian is not under law but is under grace and that grace will triumph. He shows that grace does not lead to sin, the reason being that we have been joined to Christ. If we have been joined to Christ, the past is behind and there is no place for us to go in life but forward in righteous conduct. The second section comes out of the discussion in Romans 6:1–14, particularly verse 14, in which Paul rejects law as a vehicle of righteousness. He argues that freedom from law does not lead to sin either. The reason he gives is that we have been freed from law, not to become autonomous creatures (which we cannot be on any account), but to be slaves of God. We must be slaves to righteousness.

Two Errors

Paul was answering objections to the doctrine of salvation by grace that were coming from two sides, just as they come to us today.

On one side were Jewish traditionalists with a commitment to the law of Moses. They argued that if law is rejected as a way of salvation, which Paul obviously was doing, immorality and all other vices inevitably follow. Paul shows that it does not work that way. In fact, he shows the opposite. He shows:

  1. The law does not lead to righteousness, for the simple reason that it is unable to produce righteousness in anyone. The law can only condemn.
  2. Paradoxically, it is only by being delivered from the law and its condemnation, through union with Jesus Christ, that we are empowered to do what the law requires.

The other objection came not from Jewish legalists, but from people we call Antinomians, those who reject the law not only as a way of salvation but even as an expression of proper conduct. Antinomianism says, “Since we are free from law, we can do anything we please. We are free to go on sinning. In fact, we can wallow in it.”

Paul answers both of these errors in this chapter of Romans.

Five Sound Reasons

“Shall we sin because we are not under law but under grace?” The answer, as we already know by now, is: “By no means!”

“Why not?” we ask.

In this section Paul gives five sound reasons.

  1. Sin is slavery. The first reason Christians must not sin, even though they are not under law but under grace, is that sin is actually slavery, and it would be folly to be delivered from slavery only to return to it again. The difficulty here is that sin is rarely seen by us in this way, that is, in its true colors. Instead of being presented as slavery, it is usually described as the very essence of freedom. This was what the devil told Eve in the Garden of Eden when he argued, “Don’t be bound by God’s word. Be free. Eat of the tree and become as God, knowing good and evil.”

Years ago, before the current thaw in Sino-American relations, some Christians in Hong Kong had an interview with an eighty-two-year-old woman who had come out of China just a short while before. She was a believer in Christ, but her vocabulary was filled with the terminology of communism, which was all she had been hearing for decades. One of her favorite expressions was “the liberation.”

The interviewers asked her, “When you were back in China, were you free to gather together with other Christians to worship?”

“Oh, no,” she answered. “Since the liberation, no one is permitted to gather together for Christian services.”

“But surely you were able to get together in small groups to discuss the Christian faith,” they continued.

“No,” she said. “We were not. Since the liberation, all such meetings are forbidden.”

“Were you free to read your Bible?”

“Since the liberation, no one is free to read the Bible.”

The conversation shows that “freedom” is not in the word but in the reality. Remember that, the next time someone suggests that you have to sin to be free. Merely attaching the word freedom to sin does not make sin a way of liberation. The truth is that sin is bondage. It enslaves us so that we are unable to escape its grasp later, even if we want to. If you give way to sensual passions, you will become a slave to those passions. If you give way to greed, you will become a slave to greed. So also for every other vice and wrongdoing.

  1. Sin leads to death. The second reason we must not sin, even though we are not under law but under grace, is that sin leads to death. Paul says this several times in these verses: “sin, which leads to death” (v. 16), “Those things result in death!” (v. 21), and “For the wages of sin is death” (v. 23).

Again, this is not what we are usually told. It is not what the devil told Eve either. God had said, “You must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die” (Gen. 2:17). The devil countered, “You will not surely die. … For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil” (Gen. 3:4–5).

Here was a true crisis for the woman. God said, “You will die.” The devil said, “You will not surely die.” Who was right? Who was she to believe?

The woman decided to resolve the dilemma for herself. She examined the tree and saw that it was “good for food and pleasing to the eye, and also desirable for gaining wisdom” (Gen. 3:6). She concluded, “How can it be wrong when it feels so right?” So she took some of the fruit, ate it, and then gave some to Adam, who also ate of it.

What happened? They died! They died in their spirits instantly, for the fellowship they had enjoyed with God up to this point was broken, which they showed by hiding from God when he came to them later in the garden. Their personalities began to decay, for they started to lie and shift the blame to one another. At last their bodies also died, as God said: “… dust you are and to dust you will return” (Gen. 3:19).

The only bright spot was that God also graciously promised a Redeemer who would save them from their sin.

Do not listen to those who tell you that sin is harmless. Above all, do not trust your own judgment in these matters. You are not able to judge in such situations. You must trust God, who tells you that to sin is to die. In fact, being a sinner, you are already dying. Your moral life is decaying. Your body is inclining to the grave. One day you will experience the second death, which is to be separated from God in hell forever—unless God saves you first. The only sensible reaction to sin is to turn from it and seek salvation in the Lord Jesus Christ.

  1. Christians have been delivered from sin’s slavery. The third reason Christians are not to continue in sin, even though they are not under law but under grace, is that they have been delivered by Jesus from sin’s tyranny if they truly are Christians. This is so wonderful that Paul actually breaks into a doxology or “praise to God” at this point, saying, “But thanks be to God that, though you used to be slaves to sin … you have been set free from sin and have become slaves to righteousness” (vv. 17–18).

This is the meaning of what former Princeton Seminary professor B. B. Warfield called the most “precious” terms in the Christian’s vocabulary: “Redeemer” and “redemption.” Redemption means to buy out of slavery to sin. This was accomplished for us by Jesus, who is our Redeemer. We were slaves to sin, that cruel taskmaster. But Jesus paid the price of our redemption by his death. He purchased us with his blood: “For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers, but with the precious blood of Christ, a lamb without blemish or defect” (1 Peter 1:18–19).

This is the very purpose of the atonement. How, then, can those who have been redeemed return to sinful living? To do so would be to repudiate Christ, to turn from everything he stands for. It would be apostasy. No true Christian can do it.

  1. The same work that has delivered Christians from sin’s slavery has also made them slaves of God, which is true freedom. The fourth of Paul’s arguments for why Christians cannot continue in sin, even though they are not under law but under grace, is that the same act of Christ that has delivered us from sin has also made us “slaves of God” (v. 22). By his act of redemption, Jesus has purchased men and women for himself, that is, to serve him.

“Ah,” says someone. “What gain is that? What advantage is it to be freed from one master if all it means is that we become slaves of another?”

Well, it would be a significant gain even if we were slaves in a physical sense and were set free from a cruel master to become a slave to one who was kind and had our best interests at heart. That would be a welcome change, and it is part of the picture, for God is as good, kind, and loving a master as sin is cruel and harmful. But there is more to it than that. The Bible teaches that this “slavery” actually brings freedom.

What is this freedom? It is not autonomy, a license to do absolutely anything at all. True freedom is “the ability to fulfill one’s destiny, to function in terms of one’s ultimate goal.”

Real freedom means doing what is right.

Do you remember the conversation the Lord Jesus Christ had with the Jewish religious leaders of his day, as recorded in John’s Gospel? Jesus had been speaking about the source of his teachings, and some of the Jews had believed on him in a rudimentary way. So he encouraged them to remain with him and continue to learn from him, saying, “If you hold to my teaching [that is, continue in it], you are really my disciples. Then you will know the truth, and the truth will set you free” (John 8:31–32).

This infuriated some of his listeners, presumably those who were not true believers, because they did not like the suggestion that they were not free—just as many resent any similar suggestion today. They replied, “We are Abraham’s descendants and have never been slaves of anyone. How can you say that we shall be set free?” (v. 33). This was a ridiculous answer, of course. The Jews had been slaves to the Egyptians for many years prior to the exodus. During the period of the judges there were at least seven occasions when the nation came under the rule of foreigners. There was also the seventy-year-long Babylonian captivity. In fact, even while they were talking to Jesus they were being watched over by occupying Roman soldiers, and they were carrying coins in their pockets that testified to Rome’s domination of their economy. It was this latter fact that probably made them so sensitive to the suggestion that they were not truly free.

But instead of reminding them of these obvious facts, Jesus answered on a spiritual level, saying, “I tell you the truth, everyone who sins is a slave to sin. … So if the Son sets you free, you will be free indeed” (vv. 34, 36).

What kind of freedom was Jesus talking about? True freedom, of course, the only real freedom there is. It is not liberty to do just anything at all. If we choose sin, the result is bondage. True freedom comes through knowing the gospel and being committed to the Lord Jesus Christ in his service.

Can I put this sharply? The only real freedom you are ever going to know, either in this life or in the live to come, is the freedom of serving Jesus Christ. And this means a life of righteousness. Anything else is really slavery, regardless of what the world may promise you through its lies and false teaching.

  1. The end of this second, desirable slavery is righteousness. This leads to Paul’s last point, the fifth reason why Christians must not continue in sin, even though they have been freed from law and are under grace. It is that the end of this second, desirable slavery to God and Jesus Christ is righteousness. True Christianity can never lead to license, the accusation refuted by Paul in this passage. Since it is liberation from sin in order to become a servant of God and of Jesus Christ, Christianity must inevitably lead to what God desires, which is righteousness.

The Obedience of Faith

I close this study by asking you to look at one more word: obedience. It occurs in verse 16 in the phrase “slaves … to obedience,” and it is amplified by the verb obey, which occurs three times more in these verses (once in verse 16, and twice in verse 17). This is an important idea.

It is puzzling, too, at least at first glance.

Why? Because in verse 16 it occurs as the opposite of sin (“slaves to sin … or to obedience”), which does not seem exactly right to us. Instead of “obedience” we would expect the word righteousness. Then, in verse 17, it occurs where we would normally expect the idea of “faith” (“you wholeheartedly obeyed the form of teaching to which you were entrusted”). We would more naturally say, “You wholeheartedly believed the gospel.”

One reason why Paul uses the word obedience is that it carries through the image he has been developing, namely that of being a slave either to sin or of Jesus Christ. It is the function of a slave to obey his or her master. But the use of the term goes beyond this, since obedience is an essential requirement of all who would follow Christ. And not just afterward, as if we are called first to believe and then to obey. Obedience is the very essence of believing. It is what belief is all about.

When I am teaching about faith I usually say that faith has three elements: (1) an intellectual element (we must believe in something; this is the gospel); (2) an emotional element (the content of that gospel must touch us personally); and (3) commitment (we must give ourselves to Jesus in personal and often costly discipleship). It is in this last area that obedience is so critical. For, if obedience is not present, we have not committed ourselves to Christ, even though we may believe in him in some sense. And without that commitment we are not saved; we are not true Christians.

Have you ever considered how important obedience is in the Bible’s treatment of its chief characters? I will cite two examples.

The first is Joshua. Obedience was the chief characteristic of this very great man’s life, for at the beginning of his story he was challenged to obey God in all things—“Be careful to obey all the law my servant Moses gave you; do not turn from it to the right or to the left, that you may be successful wherever you go” (Josh. 1:7b)—and this is precisely what he did, to the very end. His whole life was marked by obedience.

The other example is Abraham, who was such a giant of faith that he is praised for his faith four times in Hebrews 11. His faith was so great that when God promised him a son in his old age, though he was past the age of engendering a child and his wife Sarah was past the age of conceiving one, Abraham “did not waver through unbelief regarding the promise of God, but was strengthened in his faith and gave glory to God, being fully persuaded that God had power to do what he had promised” (Rom. 4:20–21).

But even this was not the highest achievement of Abraham’s faith. It is not the act for which he is chiefly praised in Hebrews.

The high point of Abraham’s long life of faith was reached when God told him to sacrifice his son Isaac on Mount Moriah. Abraham showed an incredible faith here, believing that if God told him to sacrifice his son and if his son had not yet had the children God had promised he would have, then God would have to raise Isaac from the dead in order to fulfill his promise (cf. Heb. 11:19). But, in Genesis, where the story is told, the quality for which Abraham is praised by God is not faith but obedience: “Because you have done this and have not withheld your son, your only son, I will surely bless you and make your descendants as numerous as the stars in the sky and as the sand on the seashore. Your descendants will take possession of the cities of their enemies, and through your offspring all nations on earth will be blessed, because you have obeyed me” (Gen. 22:15–18, emphasis added).

There is no escaping it! Either we obey sin, which leads to death, and are enslaved by it, or we have been freed from sin to serve God. If we have been freed from sin, we will serve God. There is just no other option.[2]

[1] MacArthur, J. F., Jr. (1991). Romans (pp. 346–349). Chicago: Moody Press.

[2] Boice, J. M. (1991–). Romans: The Reign of Grace (Vol. 2, pp. 689–696). Grand Rapids, MI: Baker Book House.

June 19, 2017: Verse of the day


Jesus reigns supreme over the visible world, the unseen world, and the church. Paul sums up his argument in verse 19: For it was the Father’s good pleasure for all the fulness to dwell in Him. Plērōma (fulness) was a term used by the later Gnostics to refer to the divine powers and attributes, which they believed were divided among the various emanations. That is likely the sense in which the Colossian errorists used the term. Paul counters that false teaching by stating that all the fulness of deity is not spread out in small doses to a group of spirits, but fully dwell-s in Christ alone (cf. 2:9). The commentator J. B. Lightfoot wrote about Paul’s use of plērōma,

On the one hand, in relation to Deity, He is the visible image of the invisible God. He is not only the chief manifestation of the Divine nature: He exhausts the godhead manifested. In Him resides the totality of the Divine powers and attributes. For this totality Gnostic teachers had a technical term, the pleroma or plenitude.… In contrast to their doc-trine, [Paul] asserts and repeats the assertion, that the pleroma abides absolutely and wholly in Christ as the Word of God. The entire light is concentrated in Him. (St. Paul’s Epistles to the Colossians and to Philemon [1879; reprint, Grand Rapids: Zondervan, 1959], p. 102)

Paul tells the Colossians they do not need angels to help them get saved. Rather in Christ, and Him alone, they are complete (2:10). Christians share in His fulness: “For of His fulness we have all received, and grace upon grace” (John 1:16). All the fulness of Christ becomes available to believers.

What should the response be to the glorious truths about Christ in this passage? The Puritan John Owen astutely wrote,

The revelation made of Christ in the blessed gospel is far more excellent, more glorious, more filled with rays of divine wisdom and goodness than the whole creation, and the just comprehension of it, if attainable, can contain or afford. Without this knowledge, the mind of man, however priding itself in other inventions and discoveries, is wrapped up in darkness and confusion.

This therefore deserves the severest of our thoughts, the best of our meditations, and our utmost diligence in them. For if our future blessedness shall consist in living where He is, and beholding of His glory, what better preparation can there be for it than a constant previous contemplation of that glory as revealed in the gospel, that by a view of it we may be gradually transformed into the same glory? (John Owen, The Glory of Christ [reprint, Chicago: Moody, 1949], pp. 25–26)

Reconciled to God

and through Him to reconcile all things to Himself, having made peace through the blood of His cross; through Him, I say, whether things on earth or things in heaven. And although you were formerly alienated and hostile in mind, engaged in evil deeds, yet He has now reconciled you in His fleshly body through death, in order to present you before Him holy and blameless and beyond reproach—if indeed you continue in the faith firmly established and steadfast, and not moved away from the hope of the gospel that you have heard, which was proclaimed in all creation under heaven, and of which I, Paul, was made a minister. (1:20–23)

The word reconcile is one of the most significant and descriptive terms in all of Scripture. It is one of five key words used in the New Testament to describe the richness of salvation in Christ, along with justification, redemption, forgiveness, and adoption.

In justification, the sinner stands before God guilty and condemned, but is declared righteous (Rom. 8:33). In redemption, the sinner stands before God as a slave, but is granted his freedom (Rom. 6:18–22). In forgiveness, the sinner stands before God as a debtor, but  the debt is paid and forgotten (Eph. 1:7). In reconciliation, the sinner stands before God as an enemy, but becomes His friend (2 Cor. 5:18–20). In adoption, the sinner stands before God as a stranger, but is made a son (Eph. 1:5). A complete understanding of the doctrine of salvation would involve a detailed study of each of those terms. In Colossians 1:20–23, Paul gives a concise look at reconciliation.

The verb katallassō (to reconcile) means “to change” or “exchange.” Its New Testament usage speaks of a change in a relationship. In 1 Corinthians 7:11 it refers to a woman being reconciled to her husband. In its other two New Testament usages, Romans 5:10, and 2 Corinthians 5:18–20, it speaks of God and man being reconciled. When people change from being at enmity with each other to being at peace, they are said to be reconciled. When the Bible speaks of reconciliation, then, it refers to the restoration of a right relationship between God and man.

There is another term for reconcile that is used in Colossians 1:20, 22—apokatallassō. It is a compound word, made up of the basic word for reconcile, katallassō, with a preposition added to intensify the meaning. It means thoroughly, completely, or totally reconciled. Paul no doubt used this stronger term in Colossians as a counterattack against the false teachers. Because they held that Christ was merely another spirit being emanating from God, they also denied the possibility of man’s being reconciled to God by Christ alone. In refuting that denial, Paul emphasizes that there is total, complete, and full reconciliation through the Lord Jesus. Inasmuch as He possesses all the fullness of deity (1:19; 2:9), Jesus is able to fully reconcile sinful men and women to God (1:20).

Paul defends Christ’s sufficiency to reconcile men to God by discussing four aspects of reconciliation: the plan of reconciliation, the means of reconciliation, the aim of reconciliation, and the evidence of reconciliation.

The Plan of Reconciliation

and through Him to reconcile all things to Himself, having made peace through the blood of His cross; through Him, I say, whether things on earth or things in heaven. And although you were formerly alienated and hostile in mind, engaged in evil deeds, (1:20–21)

God’s ultimate plan for the universe is to reconcile all things to Himself through Jesus Christ. When His work of creation was finished, “God saw all that He had made, and behold, it was very good”  (Gen. 1:31). God’s good creation, however, was soon marred by man’s sin. The Fall resulted not only in fatal and damning tragedy for the human race, but also affected the entire creation. Sin destroyed the perfect harmony between creatures, and between all creation and the Creator. The creation was “subjected to futility” (Rom. 8:20) and “groans and suffers the pains of childbirth together until now” (Rom. 8:22). One evidence of that is the Second Law of Thermodynamics, which indicates that the universe is losing its usable energy. If God did not intervene, the universe would eventually suffer a heat death—all available energy would be used up, and the universe would become uniformly cold and dark.

We live on a cursed earth in a cursed universe. Both are under the baleful influence of Satan, who is both “the god of this world” (2 Cor. 4:4), and “the prince of the power of the air” (Eph. 2:2). The devastating effects of the curse and satanic influence will reach a terrifying climax in the events of the Tribulation. Some of the various bowl, trumpet, and seal judgments are demonic, others represent natural phenomena gone wild as God lets loose His wrath. At the culmination of that time of destruction and chaos, Christ returns and sets up His kingdom. During His millennial reign, the effects of the curse will begin to be reversed. The Bible gives us a glimpse of what the restored creation will be like.

There will be dramatic changes in the animal world. In Isaiah we learn that

The wolf will dwell with the lamb, and the leopard will lie down with the kid, and the calf and the young lion and the fatling together; and a little boy will lead them. Also the cow and the bear will graze; their young will lie down together; and the lion will eat straw like the ox. And the nursing child will play by the hole of the cobra, and the weaned child will put his hand on the viper’s den. They will not hurt or destroy in all My holy mountain. (Isa. 11:6–9)

“The wolf and the lamb shall graze together, and the lion shall eat straw like the ox; and dust shall be the serpent’s food. They shall do no evil or harm in all My holy mountain,” says the Lord. (Isa. 65:25)

The changes in the animal world will be paralleled by changes in the earth and the solar system:

Then the moon will be abashed and the sun ashamed, for the Lord of hosts will reign on Mount Zion and in Jerusalem, and His glory will be before His elders. (Isa. 24:23)

The light of the moon will be as the light of the sun, and the light of the sun will be seven times brighter, like the light of seven days, on the day the Lord binds up the fracture of His people and heals the bruise He has inflicted. (Isa. 30:26)

No longer will you have the sun for light by day, nor for brightness will the moon give you light; but you will have the Lord for an everlasting light, and your God for your glory. Your sun will set no more, neither will your moon wane; for you will have the Lord for an everlasting light. (Isa. 60:19–20)

Tremendous, dramatic changes will mark the reconciliation of the world to God. Paul writes, “The creation itself also will be set free from its slavery to corruption” (Rom. 8:21). God and the creation will be reconciled; the curse of Genesis 3 will be removed. We might say that God will make friends with the universe again. The universe will be restored to a proper relationship with its Creator. Finally, after the millennial kingdom, there will indeed be a new heaven and a new earth, as both Peter and John indicate:

According to His promise we are looking for new heavens and a new earth, in which righteousness dwell-s. (2 Pet. 3:13)

I saw a new heaven and a new earth; for the first heaven and the first earth passed away. (Rev. 21:1)

The Lord will make everything new.

Paul again takes direct aim at the false philosophical dualism of the Colossian heretics. They taught that all matter was evil and spirit was good. In their scheme, God did not create the physical universe, and He certainly would not wish to be reconciled to it. Paul declares that God will indeed reconcile the material world to Himself, and further, that He will do it through His Son, Jesus Christ. Far from being a spirit emanation unconcerned with evil matter, Jesus is the agent through which God will accomplish the reconciliation of the universe. The German theologian Erich Sauer comments,

The offering on Golgotha extends its influence into universal history. The salvation of mankind is only one part of the world-embracing counsels of God.… The “heavenly things” also will be cleansed through Christ’s sacrifice of Himself (Heb. 9:23). A “cleansing” of the heavenly places is required if on no other ground than that they have been the dwelling of fallen spirits (Eph. 6:12; 2:2), and because Satan,  their chief, has for ages had access to the highest regions of the heavenly world… the other side becomes this side; eternity transfigures time and this earth, the chief scene of the redemption, becomes the Residence of the universal kingdom of God (The Triumph of the Crucified [Grand Rapids: Eerdmans, 1960], pp. 179, 180 [italics in original]).

Some have imagined all things to include fallen men and fallen angels, and on that basis have argued for universalism, the ultimate salvation of everyone. By so doing they overlook a fundamental rule of interpretation, the analogia Scriptura. That principle teaches that no passage of Scripture, properly interpreted, will contradict any other passage. When we let Scripture interpret Scripture, it is clear that by all things Paul means all things for whom reconciliation is possible. That fallen angels and unregenerate men will spend eternity in hell is the emphatic teaching of Scripture. Our Lord will one day say to unbelievers, “Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels,” and they “will go away into eternal punishment” (Matt. 25:41, 46). In Revelation 20:10–15, the apostle John writes,

The devil who deceived them was thrown into the lake of fire and brimstone, where the beast and the false prophet are also; and they will be tormented day and night forever and ever. And I saw a great white throne and Him who sat upon it, from whose presence earth and heaven fled away, and no place was found for them. And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds. And the sea gave up the dead which were in it, and death and Hades gave up the dead which were in them; and they were judged, every one of them according to their deeds. And death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire.

On the other hand, there is a sense in which even fallen angels and unredeemed men will be reconciled to God for judgment—but only in the sense of submitting to Him for final sentencing. Their relationship to Him will change from that of enemies to that of the judged. They will be sentenced to hell, unable any longer to pollute God’s creation. They will be stripped of their power and forced to bow in submission to God. Paul writes in Colossians 2:15 that after Christ “disarmed the rulers and authorities [fallen angels], He made a public display of them, having  triumphed over them.” Because of Christ’s victory, “the God of peace will-soon crush Satan under your feet” (Rom. 16:20). And “at the name of Jesus every knee should bow, of those who are in heaven, and on earth, and under the earth” (Phil. 2:10). God has elevated Christ to a position above all things, whether things on earth or things in heaven. Paul wrote to the Ephesians that God “raised Him from the dead, and seated Him at His right hand in the heavenly places, far above all rule and authority and power and dominion, and every name that is named, not only in this age, but also in the one to come. And He put all things in subjection under His feet” (Eph. 1:21–22).

Though in the sacrifice of Christ, God made provision for the world (cf. John 3:16; 1 John 2:2), all persons will not be reconciled to God in the saving sense of being redeemed. The benefits of Christ’s atonement are applied only to the elect, who alone come to saving faith in Him.

From God’s general plan to reconcile all things to Himself, Paul turns to the specific reconciliation of believers like the Colossians. That they had been reconciled was evidence enough that Christ was sufficient to reconcile men and women to God. Their reconciliation foreshadowed the ultimate reconciliation of the universe.

To impress on them Christ’s power to reconcile men to God, Paul reminds the Colossians of what they were like before their reconciliation. They were formerly alienated and hostile in mind, engaged in evil deeds. Apallotrioō (alienated) means “estranged,” “cut off,” or “separated.” Before their reconciliation, the Colossians were completely estranged from God. In a similar passage, Paul writes, “You were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ” (Eph. 2:12–13). NonChristians are detached from God because of sin; there is no such thing as an “innocent heathen.” All unbelievers suffer separation from God unless they receive the reconciliation provided in Jesus Christ.

The Colossians had also been hostile in mind. Echthros (hostile) could also be translated “hateful.” Unbelievers are not only alienated from God by condition, but also hateful of God by attitude. They hate Him and resent His holy standards and commands because they are engaged in evil deeds. Scripture teaches that unbelievers “loved the darkness rather than the light; for their deeds were evil. For everyone who does evil hates the light, and does not come to the light, lest his deeds should be exposed” (John 3:19–20). Their problem is not ignorance, but willful love of sin.

Even though they knew God, they did not honor Him as God, or give thanks; but they became futile in their speculations, and their foolish heart was darkened. Professing to be wise, they became fools, and exchanged the glory of the incorruptible God for an image in the form of corruptible man and of birds and four-footed animals and crawling creatures. Therefore God gave them over in the lusts of their hearts to impurity, that their bodies might be dishonored among them. (Rom. 1:21–24)

Although “that which is known about God is evident within them; for God made it evident to them” (Rom. 1:19), they “suppress the truth in unrighteousness” (Rom. 1:18). As Isaiah wrote to wayward Israel, “Your iniquities have made a separation between you and your God, and your sins have hidden His face from you, so that He does not hear” (Isa. 59:2). Sin is the root cause of man’s alienation from God. Because God cannot fellowship with sin (cf. Hab. 1:13; 1 John 1:6), it is sin that needs to be dealt with before God and man can be reconciled.

The question arises as to whether man is reconciled to God, or God to man. There is a sense in which both occur. Since “the mind set on the flesh is hostile toward God” (Rom. 8:7), and “those who are in the flesh cannot please God” (Rom. 8:8), reconciliation cannot take place until man is transformed. “Therefore if any man is in Christ, he is a new creature; the old things passed away; behold, new things have come. Now all these things are from God, who reconciled us to Himself through Christ” (2 Cor. 5:17–18).

There is also God’s side to reconciliation. From His holy perspective, His just wrath against sin must be appeased. Far from being the harmless, tolerant grandfather that many today imagine Him to be, God “takes vengeance on His adversaries, and He reserves wrath for His enemies” (Nah. 1:2). “At His wrath the earth quakes, and the nations cannot endure His indignation” (Jer. 10:10). The one who refuses to obey the Son will find that “the wrath of God abides on him” (John 3:36). Because of their sin, “the wrath of God comes upon the sons of disobedience” (Eph. 5:6). Man and God could never be reconciled unless God’s wrath was appeased. The provision for that took place through Christ’s sacrifice. “Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him” (Rom. 5:9). It is “Jesus who delivers us from the wrath to come” (1 Thess. 1:10). He bore the full fury of God’s wrath against our sins (cf. 2 Cor. 5:21; 1 Pet. 2:24). After all, “God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ” (1 Thess. 5:9).

Christ’s death on the cross reconciled us to God (Eph. 2:16), something we could never have done on our own. In Romans 5:6–10, Paul gives four reasons for that. First, lack of strength: “we were still  helpless” (v. 6). Second, lack of merit: we were “the ungodly” (v. 6). Third, lack of righteousness: “we were yet sinners” (v. 8). Finally, lack of peace with God: “we were enemies” (v. 10). It is only through the atoning work of the Lord Jesus Christ that anyone can receive reconciliation (v. 11).

The Means of Reconciliation

having made peace through the blood of His cross… He has now reconciled you in His fleshly body through death (1:20b, 1:22a)

Those two phrases sum up the specific means whereby Christ effected our reconciliation with God. Paul says first that Christ made peace between God and man through the blood of His cross. Blood speaks metaphorically of His atonement. It connects Christ’s death with the Old Testament sacrificial system (cf. 1 Pet. 1:18–19). It is also a term that graphically notes violent death, such as that suffered by the sacrificial animals. The countless thousands of animals sacrificed under the Old Covenant pointed ahead to the violent, blood-shedding death the final sacrificial Lamb would suffer. The writer of Hebrews informs us that “the bodies of those animals whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside the camp. Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate (Heb. 13:11–12).

The reference to Christ’s blood again stresses the link between His violent death and the violent deaths of the animals sacrificed under the Old Covenant. Unlike many of them, however, Jesus did not bleed to death (cf. John 19:34). No man took His life. He was not a helpless victim, but willingly offered up His life to God.

For this reason the Father loves Me, because I lay down My life that I may take it again. No one has taken it away from Me, but I lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again. This commandment I received from My Father. (John 10:17–18)

Jesus chose the moment of His death: “When Jesus therefore had received the sour wine, He said, ‘It is finished!’ And He bowed His head, and gave up His spirit” (John 19:30).

There is nothing mystical, however, about the blood of Christ. It saves us only in the sense that His death was the sacrificial death of the final Lamb. It was that death that reconciled us to God (Rom. 5:10).

Proper biblical teaching on the blood of Christ simply is that His physical blood has no magical or mystical saving power. It is not some supernaturally preserved form of the actual blood of Christ that literally washes believers of their sin. The blood of Christ is applied to the believer in a symbolic sense, by faith, in the same way that we “see” Christ by faith, and we are seated with Him in the heavenlies—not in a physical sense.

How could the red and white corpuscles be literally applied to believers in salvation? To our physical bodies? Could it be otherwise with literal blood? Where is that literal, tangible blood kept? How much of it is applied, and why is it not used up? To one degree or another, we must acknowledge that there is symbolism in what Scripture says about the blood. Otherwise we will wind up with an obviously unbiblical doctrine like transubstantiation to explain how literal blood can be applied to all believers for salvation. (I have recently heard that some believe the blood of Jesus is kept in a bottle in heaven to be literally used in some way to apply to the soul!)

A strictly physical interpretation of what Scripture says about the blood of Christ cannot adequately deal with such passages as John 6:53–54: “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves. He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day.”

It would be equally hard to explain how physical blood is meant in Matthew 23:30–35 (“We would not have been partakers with them in the blood of the prophets”); 27:24–25 (“His blood be on us, and on our children”); Acts 5:28 (“[you] intend to bring this man’s blood upon us”); 18:6 (“Your blood be upon your own heads”); 20:26, 28 (“I am pure from the blood of all men”); and 1 Corinthians 10:16 (“The cup of blessing… is it not the communion of the blood of Christ?”).

The literal blood of Christ ran into the dirt and dust, and nothing in Scripture hints that it now exists in any tangible or visible form. Communion wine does not change into blood. There is no way the actual blood of Christ could be applied to all of us. We must acknowledge at some point that the sprinkling with blood under the New Covenant is symbolic.

“Without shedding of blood there is no forgiveness” (Heb. 9:22). I affirm that truth and have never denied it. But the “shedding of blood” in Scripture is an expression that means much more than just bleeding. It refers to violent sacrificial death. If just bleeding could buy salvation, why did not Jesus simply bleed without dying? Of course, He had to die to be the perfect sacrifice, and without His death our redemption could not have been purchased by His blood.

The meaning of Scripture in this matter is not all that difficult to understand. Romans 5:9–10 clarifies the point; those two verses side by side show that to be “justified by His blood” (v. 9) is the same as being “reconciled to God by the death of His Son” (v. 10). The critical element in salvation is the sacrificial death of Christ on our behalf. The shedding of His blood was the visible manifestation of His life being poured out in sacrifice, and Scripture consistently uses the term “shedding of blood” as a metonym for atoning death. (A metonym is a figure of speech in which the part is used to represent or designate the whole.)

Bloodshed was God’s design for all Old Testament sacrifices. They were bled to death rather than clubbed or burnt. God designed that sacrificial death was to occur with blood loss as a vivid manifestation of life being poured out (“the life of the flesh is in the blood”). Nevertheless, those who were too poor to bring animals for sacrifices were allowed to bring one-tenth of an ephah (About two quarts) of fine flour instead (Lev. 5:11). Their sins were covered just as surely as the sins of those who could afford to offer a lamb, goat, turtledove, or pigeon (Lev. 5:6–7). Christ’s blood was precious—but as precious as it was, only when it was poured out in death could the penalty of sin be paid.

Thus, if Christ had bled without dying, salvation would not have been purchased. In that sense, it is not His blood but His death that saves us. And when Scripture talks about the shedding of blood, the point is not mere bleeding, but dying by violence as a sacrifice. That is not heresy, and nothing in Protestant church history would support the notion that it is. The only major group to insist that the application of the blood is literal is the Roman Catholic Church.

Christ died not only as a sacrifice, but also as our substitute. He has now reconciled you in His fleshly body through death. In Romans 8:3, Paul tells us that God sent “His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh.” He took the place of sinners, dying a substitutionary death that paid the full penalty for the sin of all who believe. This death satisfied God’s wrath. Once again Paul hammers away at the false teaching of the Colossian heretics that Christ was a mere spirit being. On the contrary, Paul insists, He died as a man for men. Were that not true, there could be no reconciliation for any person.[1]

19 Were one to ask on what grounds the resurrected Christ should reign supreme, an answer would be forthcoming in vv. 19–20. First of all, he should have first place in all things because it pleased God “to have all the fullness dwell in him.” One might ask, however, the fullness of what or whom? If one may appeal to 2:9 (and there is no convincing reason not to), then the answer is clear enough—the fullness of deity, i.e., of God himself (note NIV’s, “his fullness”). “Fullness” (plērōma, GK 4445) functions here as a “circumlocution for God” (Garland, 93). It was God’s pleasure to dwell fully and completely in Christ. Although articulating it differently, John 1:14 expresses a similar idea: “The Word became flesh and made his dwelling among us …, full of grace and truth.” In Christ a wedding between deity and humanity occurs. He is the incarnate image of God (cf. again v. 15). If the Philippians “hymn” highlights Jesus’ humanity (see esp. Php 2:6–8; cf. 2 Co 8:9), this “poem” emphasizes his divinity.

20 Lest a person be tempted to forget, however, this verse reminds that “the Lord of glory” (1 Co 2:8) was subjected to tremendous agony on the cross (2 Co 13:4). Christ’s ministry of reconciliation was costly indeed. Why should God’s Son have first place in all things (v. 18)? It is not only because of his resurrection (v. 18) or incarnation (v. 19), but it is also because of his crucifixion (v. 20). It would be difficult to exaggerate the centrality of the cross in Paul’s theology (cf. Ro 3:23–25; 5:8–9; 14:7–9; 1 Co 1:18–25; 2:1–2; 15:3–4; 2 Co 5:14–15, 21; Gal 2:20–21; 5:11; 6:12; Eph 2:13–16; Php 2:6–8; 1 Th 4:14; 5:9–10). The cross will feature again in this letter in 1:22 and 2:11–15. For Paul, the cross graphically and persuasively demonstrates the depth of God’s love; the humble, radical obedience of Christ to the Father on behalf of humanity; and the seriousness of sin and the fallen human condition.

It pleased God, the “hymn” contends, to reconcile (i.e., to restore or restitute) all things to himself through Christ (cf. 1:22; Eph 2:16). That there existed a need for restitution between the Creator and the created presupposes a schism and a resulting chasm between the two. Paul believed that this division was due (in large part) to human rebellion against God and the good (see esp. 2:13–14, as well as 1:13, 21; 3:7; cf. Ro 3:23; 6:23; Eph 2:1, 5). The divine solution to the human predicament, Paul propounded, was to turn an instrument of execution (i.e., a Roman cross) into an implement of peace. Jesus, the Prince of Peace (Isa 9:6; Eph 2:14), has effected peace between God and humanity through his bloody (i.e., sacrificial) death on the cross. As 1 Timothy 2:5–6 puts it, Christ Jesus, the One who “gave himself as a ransom for all people” (cf. Mk 10:45), is the “mediator between God and human beings” (TNIV). Where spiritual disconnect and disquiet exist, he comes to bring peace and reign in peace (3:15; cf. Ro 5:1; Eph 2:13–17).

Despite claims to the contrary, the scope of God’s reconciling work in Christ is universal. Be that as it may, reconciliation with God through Christ is not a foregone conclusion. The proclamation and reception of the gospel are the means through which people are reunited with God (cf. 1:5, 23). Those who embrace God’s grace through Christ in the word of the gospel are reconciled to God; those who choose not to do so remain estranged from God and stand outside the realm of his salvific rule (see 1:13, 21; 4:5).[2]

1:19–20. Jesus has supremacy over all things because all of God’s fullness resides in Jesus: He is the full embodiment of God’s attributes and saving grace. Through Jesus, God is able to reconcile to himself all things. Reconciliation is the removal of hostility and the restoring of friendly relations to parties who have been at war. Paul also calls reconciliation making peace through his blood, shed on the cross. What God has done is to move toward us to restore harmony, patch things up, cease hostilities, bury the hatchet, smoke the peace pipe, and heal the breach.[3]

19. Note, however, the words, “that he might have.” These words show that this high honor possessed by the Son was a matter of design, the Father’s good pleasure. Hence, the text continues, For in him he [God] was pleased to have all the fulness dwell.

This delight of the Father in the Son was evident even during the old dispensation, yes, even before the world was founded (Ps. 2:7, 8; John 17:5; Eph. 1:9). During the period of Christ’s sojourn on earth it manifested itself again and again (Matt. 3:17; 17:5; John 12:28). It was indeed God’s good pleasure that in his Son all the fulness should dwell. The powers and attributes of Deity were not to be distributed among a multitude of angels. The divine supremacy or sovereignty, either as a whole or in part, was not to be surrendered to them. On the contrary, in accordance with God’s good pleasure, from all eternity the plenitude of the Godhead, the fulness of God’s essence and glory, which fulness is the source of grace and glory for believers, resides in the Son of his love, in him alone, not in him and the angels. It dwells in him whom we now serve as our exalted Mediator, and it manifests itself both in Creation and Redemption.

Explanatory passages are:

John 1:16, “For out of his fulness we have received grace upon grace.”

Col. 2:3, “in whom all the treasures of wisdom and knowledge are stored up.”

Col. 2:9, “For in him all the fulness of the godhead dwells bodily.”

20. Now both in Col. 2:9, 10 and here in 1:19, 20 the fulness which dwells in Christ is mentioned with a practical purpose. It is a source of blessing. Thus here in Col. 1:19, 20 we are told that it was the good pleasure or delight of God the Father that in the Son of his love all the fulness should dwell and through him to reconcile all things to himself, having made peace through the blood of his cross; through him, whether the things on the earth or the things in the heavens. Not only were all things created “through him,” that is, through the Son of God’s love (verse 16), but all things are also (in a sense to be explained) reconciled “through him” (verse 20). In both cases all things has the same meaning: all creatures without any exception whatever:

“There rustles a Name O so dear ’long the clouds,

That Name heaven and earth in grand harmony shrouds.”

This is the nearly literal translation of the first lines of a Dutch hymn:

“Daar ruist langs de wolken een lieflijke naam,

Die hemel en aarde verenigt te zaam.”

Some have objected to the lines for theological reasons.

Personally, I see no reason for rejecting the idea expressed in this poem. One might as well reject Col. 1:20! It is all a matter of interpretation. Thus, it is true, indeed that heaven and earth are not now united, and are not going to be united, in the sense that all rational beings in the entire universe are now with gladness of heart submitting themselves, or will at some future date joyfully submit themselves, to the rule of God in Christ. This universalistic interpretation of Col. 1:20 is contrary to Scripture (Ps. 1; Dan. 12:2; Matt. 7:13, 14; 25:46; John 5:28, 29; Phil. 3:18–21; 2 Thess. 1:3–10; and a host of other passages). It was Origen who was probably the first Christian universalist. In his youthful work De Principiis he suggested this thought of universal, final restoration for all. In his later writings he seems to imply it here and there, but obscures it somewhat by the suggestion of a constant succession of fall and restoration. He has, however, had many followers, and among them some have expressed themselves far more bluntly. Some time ago a minister told his audience, “In the end everybody is going to be saved. I have hope even for the devil.”

The real meaning of Col. 1:20 is probably as follows: Sin ruined the universe. It destroyed the harmony between one creature and the other, also between all creatures and their God. Through the blood of the cross (cf. Eph. 2:11–18), however, sin, in principle, has been conquered. The demand of the law has been satisfied, its curse born (Rom. 3:25; Gal. 3:13). Harmony, accordingly, has been restored. Peace was made. Through Christ and his cross the universe is brought back or restored to its proper relationship to God in the sense that as a just reward for his obedience Christ was exalted to the Father’s right hand, from which position of authority and power he rules the entire universe in the interest of the church and to the glory of God. This interpretation brings the present passage in harmony with the related ones written during this same imprisonment. Note the expression “the things on the earth or the things in the heavens” (or something very similar) not only here in Col. 1:20 but also in Eph. 1:10 and Phil. 2:10.

There is, of course, a difference in the manner in which various creatures submit to Christ’s rule and are “reconciled to God.” Those who are and remain evil, whether men or angels, submit ruefully, unwillingly. In their case peace, harmony, is imposed, not welcomed. But not only are their evil designs constantly being over-ruled for good, but these evil beings themselves have been, in principle, stripped of their power (Col. 2:15). They are brought into subjection (1 Cor. 15:24–28; cf. Eph. 1:21, 22), and “the God of peace (!) will bruise Satan under your feet shortly” (Rom. 16:20). The good angels, on the other hand, submit joyfully, eagerly. So do also the redeemed among men. This group includes the members of the Colossian church as far as they are true believers, a thought to which Paul gives expression in the following verses.[4]

[1] MacArthur, J. F., Jr. (1992). Colossians (pp. 48–63). Chicago: Moody Press.

[2] Still, T. D. (2006). Colossians. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Ephesians–Philemon (Revised Edition) (Vol. 12, pp. 293–294). Grand Rapids, MI: Zondervan.

[3] Anders, M. (1999). Galatians-Colossians (Vol. 8, p. 284). Nashville, TN: Broadman & Holman Publishers.

[4] Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of Colossians and Philemon (Vol. 6, pp. 78–82). Grand Rapids: Baker Book House.

June 18, 2017: Verse of the day


11 Isaiah (Isa 66:15–16) utilizes the figure of fire and chariots like a whirlwind to depict God’s coming in judicial anger against sinful humanity. Much of that imagery was probably drawn from texts portraying God as present in intense thunderstorms (e.g., Pss 18:9–15; 29:3–9).[1]

2:10–12a Elijah said that it was not in his power to grant the request, then added a condition that was also beyond his control: If Elisha would see him depart, then his request would be granted. As they walked on and talked, they were separated by a chariot of fire … with horses of fire. Then a whirlwind caught Elijah … up … into heaven in full view of Elisha. Elisha … cried out, “My father, my father, the chariot of Israel and its horsemen!” This may indicate that Elijah was the strongest weapon of God’s power and the best defense of Israel.[2]

2:11 chariot of fire and horses of fire. The horse-drawn chariot was the fastest means of transport and the mightiest means of warfare in that day. Thus, the chariot and horses symbolized God’s powerful protection, which was the true safety of Israel (v. 12). As earthly kingdoms are dependent for their defense on such military force as represented by horses and chariots, one single prophet had done more by God’s power to preserve his nation than all their military preparations.[3]

2:11 Elijah’s ascent prefigures the triumph of Christ over death and his ascension (Luke 24:51; Acts 1:9).[4]

2:11 a fiery chariot with horses of fire Fire in the ot is associated with God’s presence (compare 2 Kgs 1:10, 12). The chariots and horses belong to Yahweh (Hab 3:8).[5]

2:11 chariots of fire and horses of fire. God’s heavenly attendants escort Elijah to heaven “by a whirlwind.” Fire appears several times in Elijah’s ministry as a sign of God’s all-consuming power (1:10, 12, 14; 1 Kin. 18:38; cf. 1 Kin. 19:12).[6]

[1] Patterson, R. D., & Austel, H. J. (2009). 1, 2 Kings. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: 1 Samuel–2 Kings (Revised Edition) (Vol. 3, p. 814). Grand Rapids, MI: Zondervan.

[2] MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 392). Nashville: Thomas Nelson.

[3] MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (2 Ki 2:11). Nashville, TN: Thomas Nelson Publishers.

[4] Crossway Bibles. (2008). The ESV Study Bible (p. 648). Wheaton, IL: Crossway Bibles.

[5] Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (2 Ki 2:11). Bellingham, WA: Lexham Press.

[6] Sproul, R. C. (Ed.). (2005). The Reformation Study Bible: English Standard Version (p. 516). Orlando, FL; Lake Mary, FL: Ligonier Ministries.

June 17, 2017: Verse of the day


Desperate Plea (9:20–24)

The boy’s father was about to get what he so desperately wanted, while the demon would get what he desperately did not want. In response to the Lord’s command, they brought the boy to Him. While he was still approaching Jesus (Luke 9:42), when he saw Him, immediately the spirit threw him into a final, violent convulsion, and falling to the ground, he began rolling around and foaming at the mouth.

While this dangerous display of vile demonic power was going on, Jesus calmly asked his father, “How long has this been happening to him?” The Lord was not asking, of course, for information that He did not already possess, since He is omniscient. He wanted to bear the father’s pain; to have the man tell Him the heartbreaking story of his son’s demonic oppression. The father was not coming to an impersonal force but to a person. The healing miracles Christ performed reveal the compassion of God and that He cares about human pain and suffering. Jesus allowed this suffering man to unfold his heart to the sympathetic and merciful Lord.

His reply, “From childhood,” indicates that his son had been in this terrible state all his life. It was not due to any sin on the part of either the father or the son but for the glory of God (cf. John 9:1–3). And though the demon had repeatedly tried to kill the boy by throwing him both into the fire (commonly used for heating and cooking) and into the water (such as wells and pools) to destroy him, God preserved him for this moment to bring His Son glory. The father’s desperate struggle to keep the demon from killing his son was about to be ended permanently.

Encouraged by the Lord’s sympathetic concern for his beleaguered, battered son, the man asked Him pleadingly, “If You can do anything, take pity on us and help us!” Boētheō (help) literally means, “to run to the aid of one who cries for help.” His faith was weak and incomplete; he correctly perceived that Jesus was willing to deliver his son, but he was not sure that He had the power to help him. But he was desperate.

Jesus’ reply, “If You can?” was not a question but an exclamation of surprise. In light of His widespread ministry of healing the sick and casting out demons, how could His ability to cast this one out be in question? His further declaration, “All things are possible to him who believes,” is the lesson Jesus intended to teach. This was not the first time He had spoken of the importance of faith (cf. Mark 5:34–36; 6:5–6), nor would it be the last (cf. Mark 10:27; 11:22–24). The lesson that faith is essential to access the power of God applied to all the unbelieving crowd, the father, who was struggling to believe, as well as to the disciples, whose faith was weak and wavering. The disciples especially needed to learn this lesson, since after Christ’s death, they would need to access divine power through believing prayer (Matt. 7:7–8; 21:22; Luke 11:9–10; John 14:13–14; 15:7; 16:24; 1 John 3:22; 5:14–15).

Overcome with emotion, immediately the boy’s father cried out and said, “I do believe; help my unbelief.” He was honest enough to admit that though he believed in Jesus’ power, he struggled with doubt. Just as he pleaded in desperation for Jesus to deliver his son from the demon, so also did he plead for Jesus to help him be delivered from his unbelief. The Lord is not limited by imperfect faith; even the strongest faith is always mixed with a measure of doubt.[1]

23–24 Jesus immediately fixes on the first part of the father’s statement by repeating his words, “If you can?” Some interpreters take these words as elliptical, meaning something like, “As to your ‘if you can’ …” (so Cranfield, 302). But they are better read either as a question with the sense, “What do you mean ‘if I can’?” (so NLT), or as an exclamation, “ ‘If you can’ indeed!” (so France, 367). In both renderings, Jesus is pointing out that it is not a question of whether he has the power to heal the boy—he certainly does!—but whether the father has faith to believe that Jesus can. “Everything is possible for one who believes” (TNIV). Anything—even moving mountains (Mt 17:20)—is possible when faith is placed in an all-powerful God. This is because what is impossible for human beings is possible for God (Mk 10:27).

Jesus’ statement, which is really a promise, elicited faith from the father. “I do believe,” he exclaimed; but he recognized that his faith was far from perfect (v. 24). It was still mixed with unbelief. So in a beautiful display of honesty, he asked Jesus to help him overcome his unbelief. Calvin, 2:325, comments, “He declares that he believes and yet acknowledges himself to have unbelief. These two statements may appear to contradict each other but there is none of us that does not experience both of them in himself” (emphasis his).[2]

9:23–24. Jesus declared that he had the power to heal his son if the man had the faith. If you can?… Everything is possible for him who believes, he declared. Jesus did not mean that miracles depend on the strength of a person’s faith. We must pray always with God’s will in mind. The father confessed his belief immediately. It sprang from his heart. But he was aware that he was an imperfect human being; his recent lack of faith proved it. Therefore, he asked Jesus to heal him—the father—first. “Whatever is in me, Lord, that does not believe or want to believe, heal that first.” Like removing the log from our own eye, this request was not only appropriate but life-giving.[3]

24. Immediately the boy’s father cried out, I do believe, help my unbelief. Very striking is this answer in which the tempest-tossed father pours out his very heart. He was certain of two things: a. that he did indeed have the kind of faith Jesus demanded; and b. that this faith was imperfect, beset by fears and doubts. Only five words (in the original), but these five comprised a. a sincere profession of faith: “I do believe,” and b. an earnest, moving petition, “Help my unbelief,” meaning, “Continue moment by moment and day by day to come to my aid, so that I may overcome my unbelief.”[4]

9:24 The father expressed the paradox of faith and unbelief experienced by God’s people in all ages. “Lord, I believe; help my unbelief!” We want to believe, yet find ourselves filled with doubt. We hate this inward, unreasonable contradiction, yet seem to fight it in vain.[5]

[1] MacArthur, J. (2015). Mark 9–16 (pp. 27–28). Chicago, IL: Moody Publishers.

[2] Wessel, W. W., & Strauss, M. L. (2010). Mark. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Matthew–Mark (Revised Edition) (Vol. 9, p. 845). Grand Rapids, MI: Zondervan.

[3] Cooper, R. L. (2000). Mark (Vol. 2, p. 149). Nashville, TN: Broadman & Holman Publishers.

[4] Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the Gospel According to Mark (Vol. 10, p. 349). Grand Rapids: Baker Book House.

[5] MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1343). Nashville: Thomas Nelson.

June 16, 2017: Verse of the day


A Contented Person Is Independent from Circumstances

I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. (4:12)

Paul expands on what he alluded to in the previous verse. The twice-repeated phrase I know how … I also know how reveals that he had learned by experience and spiritual maturity to live above his circumstances and not to let them affect his contentment. That is an important lesson for believers to learn, for it is the difficult circumstances in life that most frequently steal our contentment.

Paul’s statement I know how to get along with humble means, to be hungry, and to suffer need indicates that he had had his share of poverty. He knew what it was to get by with meager material things. He also knew how to live in prosperity, to be filled, and to have an abundance when God graciously granted him more than he needed. All six of those terms refer to the material, earthly needs of this life, not to spiritual needs.

Paul was no ivory tower theologian; he had lived and ministered in the trenches. His life was not exactly a testimonial for the prosperity gospel. The apostle’s trials began at Damascus shortly after his conversion. Enraged that Paul

kept increasing in strength and confounding the Jews who lived at Damascus by proving that this Jesus is the Christ, … the Jews plotted together to do away with him, but their plot became known to [Paul]. They were also watching the gates day and night so that they might put him to death; but his disciples took him by night and let him down through an opening in the wall, lowering him in a large basket. (Acts 9:22–25)

At Lystra on his first missionary journey, hostile “Jews came from Antioch and Iconium, and having won over the crowds, they stoned Paul and dragged him out of the city, supposing him to be dead” (Acts 14:19). Many of the Philippian believers no doubt remembered what happened to Paul and his fellow preacher Silas in Philippi:

The crowd rose up together against them, and the chief magistrates tore their robes off them and proceeded to order them to be beaten with rods. When they had struck them with many blows, they threw them into prison, commanding the jailer to guard them securely; and he, having received such a command, threw them into the inner prison and fastened their feet in the stocks. (Acts 16:22–24)

Things did not get much better for the apostle in Thessalonica, where

the Jews, becoming jealous and taking along some wicked men from the market place, formed a mob and set the city in an uproar; and attacking the house of Jason, they were seeking to bring them out to the people. When they did not find them, they began dragging Jason and some brethren before the city authorities, shouting, “These men who have upset the world have come here also; and Jason has welcomed them, and they all act contrary to the decrees of Caesar, saying that there is another king, Jesus.” They stirred up the crowd and the city authorities who heard these things. And when they had received a pledge from Jason and the others, they released them. The brethren immediately sent Paul and Silas away by night to Berea. (Acts 17:5–10)

Trouble, in the form of hostile, unbelieving Jews, followed Paul from Thessalonica to Berea: “But when the Jews of Thessalonica found out that the word of God had been proclaimed by Paul in Berea also, they came there as well, agitating and stirring up the crowds” (Acts 17:13). Forced to flee Berea, Paul went to Athens, where he was mocked and ridiculed by the skeptical Greek philosophers gathered on Mars Hill (Acts 17:18–34). From Athens the apostle went to Corinth where, “while Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment seat” (Acts 18:12). After ministering for three months in Greece, “a plot [to kill Paul] was formed against him by the Jews as he was about to set sail for Syria” (Acts 20:3). When he got to Jerusalem, Paul was attacked and savagely beaten after Jews from Asia Minor recognized him in the temple (Acts 21:26–30). Rescued from certain death by the quick action of a Roman officer (Acts 21:31–35), Paul began his long stay in Roman custody. Two years later, after hearings before the Sanhedrin and the Roman governor failed to resolve the situation, Paul exercised his right as a Roman citizen to appeal to Caesar. After a harrowing sea voyage, which included a terrifying, two-week-long storm that ended in a shipwreck (Acts 27), Paul finally arrived in Rome (Acts 28). As he penned this letter to the Philippians, Paul was again a prisoner in Rome.

Summing up his arduous, difficult, painful life Paul wrote,

Are they servants of Christ?—I speak as if insane—I more so; in far more labors, in far more imprisonments, beaten times without number, often in danger of death. Five times I received from the Jews thirty-nine lashes. Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, a night and a day I have spent in the deep. I have been on frequent journeys, in dangers from rivers, dangers from robbers, dangers from my countrymen, dangers from the Gentiles, dangers in the city, dangers in the wilderness, dangers on the sea, dangers among false brethren; I have been in labor and hardship, through many sleepless nights, in hunger and thirst, often without food, in cold and exposure. Apart from such external things, there is the daily pressure on me of concern for all the churches. Who is weak without my being weak? Who is led into sin without my intense concern? If I have to boast, I will boast of what pertains to my weakness. The God and Father of the Lord Jesus, He who is blessed forever, knows that I am not lying. In Damascus the ethnarch under Aretas the king was guarding the city of the Damascenes in order to seize me, and I was let down in a basket through a window in the wall, and so escaped his hands. (2 Cor. 11:23–33)

In all Paul’s unique and constant sufferings, he had learned the secret of rising above them. In the midst of all his trials, he kept his focus on heavenly realities (cf. Col. 3:1–2). In 2 Corinthians 4:17, the apostle wrote, “For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison.” With that perspective, is it any wonder that no amount of pain, suffering, or disappointment could affect his contentment?[1]

12 “I know what it is to be in need” translates tapeinousthai (GK 5427) as in the passive voice (“to be humbled”), which assumes that Paul’s lowly state is thrust on him. “To live in plenty” (or in prosperity) is relative and may simply refer to the times when he was not experiencing the hardships he cataloged in 2 Corinthians 11:24–27. He had learned the secret of trusting God to provide his daily bread, even when on half rations or starving. How to live is the issue, and Paul continues to present himself as an example for the Philippians to follow (4:9).[2]

4:12–13. Paul spoke from experience. He had been through the extremes: surplus and poverty. He knew how to weather the dangers of both. This was his secret. Greek and Roman religions had secret initiation rites. Some religions and philosophies prided themselves on secret knowledge. Paul had a different kind of secret. His secret was his reliance on Christ, a reliance gained through his Christian experience. Stoics relied on personal will to gain contentment. Paul did not claim such personal inner strength. His strength came from Jesus living in him. Paul was in Christ and thus content no matter what his circumstances.

J. Vernon McGee writes:

Whatever Christ has for you to do, He will supply the power. Whatever gift He gives you, He will give the power to exercise that gift. A gift is a manifestation of the Spirit of God in the life of the believer. As long as you function in Christ, you will have power. He certainly does not mean that he is putting into your hand unlimited power to do anything you want to do. Rather, He will give you the enablement to do all things in the context of His will for you (McGee, Thru the Bible, V:327–8).

The Christian life is not only difficult; it is also impossible unless we acquire the power to live it through Christ. To be sure, this truth does not come naturally to us but must be learned.[3]

12. It is to be noted that this contentment or soul-sufficiency (see on 1 Tim. 6:6) is derived not from any resources which the soul has in itself. Paul is no vain boaster who exclaims, “I am the Captain of my soul.” He is no Stoic who, trusting in his own resources, and supposedly unmoved by either joy or grief, endeavors with all his might to submit without complaining to unavoidable necessity. The apostle is no statue. He is a man of flesh and blood. He knows both joys and sorrows, yet is content. But his contentment has its cause in One other than himself. The real Source or Fountain of Paul’s soul-sufficiency is mentioned in verse 13. And that Fountain never runs dry, no matter what may be the circumstances. With reference to the latter Paul continues, I know what it means to live in straitened circumstances, and I also know what it means to have plenty. In any and all circumstances I have learned the secret, both to be filled and to be hungry, both to have plenty and to be in want.

Paul has learned the secret (a verb used only here in the New Testament and related to mystery). He has been thoroughly initiated into it by the experiences of life applied to the heart by the Holy Spirit. To those who fear him God reveals this mystery (Ps. 25:14). Those who reject Christ cannot understand how it is possible for a Christian to remain calm in adversity, humble in prosperity.

The words in the present passage which require some elucidation are the following:

  • to live in straitened circumstances

Again and again Paul had been “brought low,” same verb as used with reference to Christ in Phil. 2:8, the Christ who humbled himself. That the apostle indeed knew what it meant to be reduced to such straitened circumstances is clear from the following passages: Acts 14:19; 16:22–25; 17:13; 18:12; 20:3; Chapters 21–27; 2 Cor. 4:11; 6:4, 5; 11:27, 33. He knew what was meant by hunger, thirst, fasting, cold, nakedness, physical suffering, mental torture, persecution, etc.

  • to be hungry

Hunger and thirst are often mentioned together (Rom. 12:20; 1 Cor. 4:11; 2 Cor. 11:27; and cf. for spiritual yearning, Matt. 5:6). In glory there will be neither hunger nor thirst (Rev. 7:16), and this because of Christ’s submission to these afflictions for his own children (Luke 4:2).

  • to be in want

The apostle had often fallen behind. He had suffered from lack of such comforts as many other people would have considered necessities. He had come short. Yet, none of these things had deprived him of his contentment.

Over against the expressions indicating poverty and affliction are those referring to riches and glory:

  • to have plenty

Before his conversion Paul has been a prominent Pharisee. The future looked bright and promising. Paul had had plenty, and this in more ways than one. Yet, he had lacked the greatest boon of all: Christ-centered peace of soul. But even after his conversion there had been moments of refreshment when even physically he had experienced what it meant, in a sense, to have plenty (Acts 16:15, 40; 16:33, 34; 20:11; 28:2; Phil. 4:15, 16, 18), and now no longer apart from but in connection with peace of soul. Now, to carry oneself properly in the midst of plenty is no easy matter (Prov. 30:8; Mark 10:23–25). As the adage has it, “In order to carry a full cup one must have a steady hand,” Paul, however, by the grace of the Holy Spirit had been schooled to abundance as well as to want.

  • to be filled

This word, though used at first with respect to the feeding and fattening of animals (of which meaning there is an echo in the clause: “all the birds gorged themselves with their flesh,” Rev. 19:21), and applied to men chiefly by the Comic poets, was gradually losing its depreciatory sense and is here simply used as a synonym for to have plenty.[4]

[1] MacArthur, J. F., Jr. (2001). Philippians (pp. 300–302). Chicago: Moody Press.

[2] Garland, D. E. (2006). Philippians. In T. Longman III (Ed.), The Expositor’s Bible Commentary: Ephesians–Philemon (Revised Edition) (Vol. 12, p. 258). Grand Rapids, MI: Zondervan.

[3] Anders, M. (1999). Galatians-Colossians (Vol. 8, pp. 263–264). Nashville, TN: Broadman & Holman Publishers.

[4] Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of Philippians (Vol. 5, pp. 204–206). Grand Rapids: Baker Book House.

June 15, 2017: Verse of the day


Focusing on Expectations

For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ; who will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself. (3:20–21)

The underlying motivation for pursuing Christlikeness is the hope of the return of Jesus Christ. Since Christ is in heaven, those who love Him must be preoccupied with heaven, longing for Christ to return and take them to be with Him (1 Thess. 4:17).

Paul had little interest in the comforts and pleasures of this world, as the following passages indicate:

We are afflicted in every way, but not crushed; perplexed, but not despairing; persecuted, but not forsaken; struck down, but not destroyed; always carrying about in the body the dying of Jesus, so that the life of Jesus also may be manifested in our body. (2 Cor. 4:8–10)

In everything commending ourselves as servants of God, in much endurance, in afflictions, in hardships, in distresses, in beatings, in imprisonments, in tumults, in labors, in sleeplessness, in hunger, in purity, in knowledge, in patience, in kindness, in the Holy Spirit, in genuine love, in the word of truth, in the power of God; by the weapons of righteousness for the right hand and the left, by glory and dishonor, by evil report and good report; regarded as deceivers and yet true; as unknown yet well-known, as dying yet behold, we live; as punished yet not put to death, as sorrowful yet always rejoicing, as poor yet making many rich, as having nothing yet possessing all things. (2 Cor. 6:4–10)

Are they servants of Christ?—I speak as if insane—I more so; in far more labors, in far more imprisonments, beaten times without number, often in danger of death. Five times I received from the Jews thirty-nine lashes. Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, a night and a day I have spent in the deep. I have been on frequent journeys, in dangers from rivers, dangers from robbers, dangers from my countrymen, dangers from the Gentiles, dangers in the city, dangers in the wilderness, dangers on the sea, dangers among false brethren; I have been in labor and hardship, through many sleepless nights, in hunger and thirst, often without food, in cold and exposure. Apart from such external things, there is the daily pressure on me of concern for all the churches. Who is weak without my being weak? Who is led into sin without my intense concern? (2 Cor. 11:23–29)

This view led him to the conviction that made him write, “I am hard-pressed from both directions, having the desire to depart and be with Christ, for that is very much better” (1:23).

It is consistent for believers to have a heavenly focus, because our citizenship is in heaven. Politeuma (citizenship) appears only here in the New Testament, though Paul used the related verb in 1:27. It refers to the place where one has official status, the commonwealth where one’s name is recorded on the register of citizens. Though believers live in this world, they are citizens of heaven. They are members of Christ’s kingdom, which is not of this world (John 18:36). Their names are recorded in heaven (Luke 10:20; cf. Phil. 4:3; Heb. 12:23; Rev. 13:8; 21:27); their Savior is there (Acts 1:11; 1 Thess. 4:16); their fellow saints are there (Heb. 12:23); their inheritance is there (1 Peter 1:4); their reward is there (Matt. 5:12); and their treasure is there (Matt. 6:20).

Though they do not yet live in heaven, believers live in the heavenly realm (Eph. 2:6); they experience to some degree the heavenly life here on earth. They have the life of God within them, are under the rule of heaven’s King, and live for heaven’s cause.

Paul’s reference to citizenship may have been especially meaningful to the Philippians, since Philippi was a Roman colony. The Philippians were Roman citizens, though obviously living outside of Rome, just as believers are citizens of heaven living on earth.

It is from heaven that we eagerly wait for a Savior, the Lord Jesus Christ. To the disciples who watched as Christ ascended into heaven the angels said, “Men of Galilee, why do you stand looking into the sky? This Jesus, who has been taken up from you into heaven, will come in just the same way as you have watched Him go into heaven” (Acts 1:11). In John 14:2–3 Jesus Himself promised, “In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also.” Because of those promises, believers are to be “awaiting eagerly the revelation of our Lord Jesus Christ” (1 Cor. 1:7), and “to wait for His Son from heaven, whom He raised from the dead, that is Jesus, who rescues us from the wrath to come” (1 Thess. 1:10). Until He returns, believers “groan within [themselves], waiting eagerly for [their] adoption as sons, the redemption of [the] body” (Rom. 8:23).

The hope of Christ’s return provides believers with motivation, accountability, and security. In this promise there is positive motivation to be found faithful when He returns to reward believers; to be accountable to God for living lives that produce gold, silver, and precious stones instead of wood, hay, and straw (1 Cor. 3:12). There is a corresponding negative reality, as John wrote: “Watch yourselves, that you do not lose what we have accomplished, but that you may receive a full reward” (2 John 8). Finally, the promise of Christ’s return provides security, since Jesus promised, “This is the will of Him who sent Me, that of all that He has given Me I lose nothing, but raise it up on the last day. For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day” (John 6:39–40).

Believers are not to wait for Christ’s return with attitudes of passive resignation or bored disinterest. Instead, they are to eagerly wait for a Savior, the Lord Jesus Christ. Believers are not waiting for an event but a Person. Apekdechomai (eagerly wait) is often used to speak of waiting for Christ’s second coming (e.g., Rom. 8:19, 23, 25; 1 Cor. 1:7; Gal. 5:5; Heb. 9:28). It describes not only eagerness, but also patience.

As noted above, Christ’s return marks the end of believers’ struggling pursuit of the elusive prize of holy perfection, for it is then that He will transform the body of our humble state into conformity with the body of His glory. It is then that the eagerly awaited redemption of the body will take place (Rom. 8:23). It is “when He appears [that] we will be like Him, because we will see Him just as He is” (1 John 3:2). Until then, the new creature (2 Cor. 5:17) is incarcerated in the unredeemed humanness (“the body of this death”; Rom. 7:24) from which it longs to be liberated.

For believers who die before Christ’s return, death means the temporary separation of the spirit from the body. The body goes into the grave, while the spirit goes immediately into the presence of God (1:21, 23; 2 Cor. 5:6, 8). Heaven is currently occupied by “the spirits of the righteous made perfect” (Heb. 12:23). Those believers who live from Pentecost to the Rapture will have their spirits joined to their resurrection bodies at the Rapture (1 Thess. 4:15–17). The Old Testament believers and those saved during the Tribulation will receive their resurrection bodies at Christ’s second coming (Dan. 12:2; Rev. 20:4).

Christ will totally transform the bodies of all believers, each group at its appointed time (cf. 1 Cor. 15:22–23), to make them fit for heaven. Believers’ bodies will have a new schematic; they will be refashioned and redesigned. Christ will change the present body of our humble state into conformity with the body of His glory. Like Christ’s resurrection body, believers’ resurrected bodies will be recognizable. They will be able to eat, talk, and walk, but will not have the physical restrictions of our present bodies. After His resurrection Christ appeared and disappeared at will, even entering a room whose doors were locked (John 20:19). Paul gives the most detailed description of believers’ resurrection bodies in 1 Corinthians 15:35–49:

But someone will say, “How are the dead raised? And with what kind of body do they come?” You fool! That which you sow does not come to life unless it dies; and that which you sow, you do not sow the body which is to be, but a bare grain, perhaps of wheat or of something else. But God gives it a body just as He wished, and to each of the seeds a body of its own. All flesh is not the same flesh, but there is one flesh of men, and another flesh of beasts, and another flesh of birds, and another of fish. There are also heavenly bodies and earthly bodies, but the glory of the heavenly is one, and the glory of the earthly is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory. So also is the resurrection of the dead. It is sown a perishable body, it is raised an imperishable body; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body. So also it is written, ‘The first man, Adam, became a living soul.’ The last Adam became a life-giving spirit. However, the spiritual is not first, but the natural; then the spiritual. The first man is from the earth, earthy; the second man is from heaven. As is the earthy, so also are those who are earthy; and as is the heavenly, so also are those who are heavenly. Just as we have borne the image of the earthy, we will also bear the image of the heavenly.

The combination of a redeemed spirit and a glorified body will enable all believers to perfectly manifest the glory of God. Sin, weakness, sorrow, disappointment, pain, suffering, doubt, fear, temptation, hate, and failure will give way to perfect joy (Matt. 25:21), pleasure (Ps. 16:11), knowledge (1 Cor. 13:12), comfort (Luke 16:25), and love (1 Cor. 13:13).

Salvation involves far more than mere deliverance from hell. God’s ultimate goal in redeeming believers is to transform their bodies into conformity with the body of His glory. They will “become conformed [summorphos; the same word translated conformity in v. 21] to the image of His Son” (Rom. 8:29; cf. 1 John 3:2). “Just as we have borne the image of the earthy, we will also bear the image of the heavenly” (1 Cor. 15:49).

Their transformed bodies will permit believers finally to be the perfect creation God intends for them to be for the joy of perfect fellowship with Him forever. Describing heaven, John wrote, “I heard a loud voice from the throne, saying, ‘Behold, the tabernacle of God is among men, and He will dwell among them, and they shall be His people, and God Himself will be among them’ ” (Rev. 21:3; cf. John 14:1–3; 1 Thess. 4:17). Those bodies will also allow believers to see God. In the Beatitudes Jesus said, “Blessed are the pure in heart, for they shall see God” (Matt. 5:8), while John wrote that in heaven “there will no longer be any curse; and the throne of God and of the Lamb will be in it, and His bond-servants will serve Him; they will see His face, and His name will be on their foreheads” (Rev. 22:3–4). Believers’ resurrection bodies will also be perfectly suited for the eternal service they will render to God (cf. Rev. 7:15).

Lest any doubt Christ’s power to transform believers’ bodies, Paul notes that He will accomplish it by the exertion of the power that He has even to subject all things to Himself. Hupotassō (subject) means “to arrange in order of rank” or “to manage.” Christ will have the power to rule the millennial kingdom (Rev. 12:5, 19:15; cf. Isa. 9:6; 32:1; Zech. 14:9). By His power Christ will also transform the earth’s topography (Zech. 14:4–8) and the natural kingdom (Isa. 11:6–9). Paul’s point is that if Christ can subject the entire universe to His sovereign control (cf. 1 Cor. 15:24–27), He has the power to transform believers’ bodies into His image.

As they run the spiritual race (Heb. 12:1), believers must look to godly examples for inspiration and instruction. They must also look out for those enemies of the truth who would lead them astray. Finally, they must focus on the glorious hope that is theirs at the return of Christ—the transformation of their bodies into conformity with His. Then, regenerated fully in soul and body, they will be suited to eternal, holy glory and joy.[1]

Our Blessed Hope

Philippians 3:20

But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ.

In the early days of the Christian church the doctrine of the last things had three great points of focus: the return of Jesus Christ, the resurrection of the body, and the final judgment. Of the three the most significant was Jesus Christ’s return. This was the blessed hope of Christians; it was for this they prayed. With this thought they comforted one another in the face of sorrow, persecutions, death, and martyrdom. We can imagine that as they lay in prison, suffering and tormented, often near death, they looked for his coming and thought that perhaps in an instant and without warning Jesus would appear and call them home. As they entered the arena to face the lions or looked up to face their executioner, many would have thought with joy in their hearts, “Perhaps this is the moment in which Jesus will return; and even now, before the beasts can spring or the ax can fall, I shall be caught up to meet him.”

Unfortunately, in our day belief in the second coming of Jesus Christ has faded into a remote and sometimes irrelevant doctrine in many large segments of the Christian church. It is entirely possible that our present lack of courage and lack of joy flow from this attitude.

A Biblical Doctrine

We are told today by many, some of them within the church, that belief in the return of Jesus Christ is a preposterous doctrine or at best a “pie-in-the-sky” philosophy. But it is hard to see how any professing Christian can dismiss it.

The return of Jesus Christ is mentioned in every one of the New Testament books except Galatians and the very short books such as 2 and 3 John and Philemon. Jesus quite often spoke of his return. Mark records him as saying, “If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of him when he comes in his Father’s glory with the holy angels” (Mark 8:38). Again, “At that time men will see the Son of Man coming in clouds with great power and glory. And he will send his angels and gather his elect from the four winds, from the ends of the earth to the ends of the heavens” (Mark 13:26–27). John tells us that Christ’s last words to his disciples included the promise: “I am going there to prepare a place for you. And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am” (John 14:2–3).

Paul’s letters are also full of the doctrine. To the Christians at Thessalonica he wrote, “For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever” (1 Thess. 4:16–17). Peter called the return of Jesus Christ our “living hope” (1 Peter 1:3). Paul called it our “blessed hope” (Titus 2:13). John wrote, “Look, he is coming with the clouds, and every eye will see him” (Rev. 1:7).

It is the same in the verse that is our text in Philippians. “But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ, who, by the power that enables him to bring everything under his control, will transform our lowly bodies so that they will be like his glorious body” (3:20–21). In these verses and in many others the early Christians expressed their belief in a personal return of Jesus that was to be closely associated with the resurrection and transformation of their own bodies and a final judgment of individuals and nations. They acknowledged that their lives should be lived on a higher plane because of it.

Changed Conduct

The personal return of Jesus Christ should have a profound bearing on our own life and conduct. Lord Shaftesbury, the great English social reformer, said near the end of his life, “I do not think that in the last 40 years I have lived one conscious hour that was not influenced by the thought of our Lord’s return.” This conviction was one of the strongest motives behind his social programs.

If you are expecting the Lord’s return, then this conviction ought to alter your concern for social issues as well as other things. At the height of the racial crisis in the United States in the early 1960s, two signs hung on the wall of a restaurant in Decatur, Georgia. The first sign read, “Jesus is coming again!” The second sign directly below it said, “We reserve the right to refuse service to anybody!” The juxtaposition of the two signs was unintentionally humorous for at least two reasons. First, because they implied that the owner, who apparently was looking for the return of Jesus Christ, might refuse him service. Second, because the racial discrimination that was involved was incongruous in the light of Christ’s imminent return.

Are you looking for Jesus’ return? If you are motivated by prejudice against other Christians or others in general, whether they are black or white, rich or poor, cultured or culturally naive, whatever they may be—then the return of Jesus Christ has not made its proper impression on you. If you are contemplating some sin, perhaps a dishonest act in business, perhaps trifling with sex outside of marriage, perhaps cheating on your income tax return—then the return of Jesus Christ has not made its proper impression on you. If your life is marked by a contentious, divisive spirit in which you seek to tear down the work of another person instead of building it up—then the return of Jesus Christ has not made its proper impression on you. If you first protect your own interests and neglect to give food, water, or clothing to the needy as we are instructed to do in Christ’s name—then the return of Jesus Christ has not made its proper impression on you.

John wrote, “Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when he appears, we shall be like him, for we shall see him as he is. Everyone who has this hope in him purifies himself, just as he is pure” (1 John 3:2–3). The greatest consequence of belief in the return of the Lord Jesus Christ should be a purification of our conduct.

Hope in Suffering

Another consequence of a firm belief in the return of Jesus Christ should be a transformed understanding of suffering. For suffering strengthens our hope and makes our present fellowship with Jesus more wonderful. This is why Paul writes of the believer’s hope in Romans saying, “Not only so, but we also rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope” (Rom. 5:3–4). In Paul’s experience hope had transformed suffering, and suffering had intensified his hope.

The word “suffering,” which occurs in this verse, means any tribulation, persecution, or hardship—like that which Paul lists of himself in 2 Corinthians 11: beatings, imprisonments, stoning, shipwrecks, perils, weariness, thirst, and hunger. It includes the cruelest oppressions. The Greek word Paul used and its Latin translation carried the most vivid of images in Paul’s day. The Greek word was thlipsis, which means the kind of oppression that a conquered people would receive from a cruel conqueror. The Latin translation was based on the noun tribulum, which meant a threshing sled, and implied severe torture. A tribulum was generally several feet wide and five or six feet long and was studded with sharp spikes on the bottom; it was pulled over the grain on a threshing floor by an animal. The Latin word tribulare compared oppression to experiencing such threshing.

It is easy to see how the Christians thus conceived of their suffering. They knew themselves to be often pressed as wheat while the tribulums of the world passed over them. They knew the feel of the spikes and the lash of the flail. But they endured such suffering. They had learned that it was the way God separated the wheat in their lives from the chaff and made them more useful and more obedient servants.

All of God’s children learn this sooner or later. Certainly it was known by the persecuted prophet Jeremiah. What had persecutions done for Jeremiah? In Jeremiah 17 he intimates that they had actually drawn him closer to the Lord and strengthened him for his work. He is contrasting two types of people. The first is the person who trusts in human beings and thereby departs from the Lord. Jeremiah says this person “will be like a bush in the wastelands; he will not see prosperity when it comes. He will dwell in the parched places of the desert, in a salt land where no one lives” (v. 6). The other type of person is the one who trusts God and whose hope is in him. What is he like? Jeremiah says, “He will be like a tree planted by the water that sends out its roots by the stream. It does not fear when heat comes; its leaves are always green. It has no worries in a year of drought and never fails to bear fruit” (v. 8). In other words, Jeremiah had found that suffering had strengthened his roots and had actually drawn him closer to the Lord.

All Christians should experience that. Tribulations will come. Job spoke truthfully when he said, “Yet man is born to trouble as surely as the sparks fly upward” (Job 5:7). But the Christian can have a hope in the midst of tribulation that transforms suffering and is strengthened by it.

Day of Judgment

Everything written up to this point has been encouraging. It has been intended for Christians. But there is a somber side for those who do not know Christ and who therefore do not expect him. Christ is coming; it will be a joy for Christians. But it will also mean the beginning of Christ’s judgments. These will be terrible for those who do not know him.

Christians acknowledge this every time they recite the Apostles’ Creed, for they say that Jesus shall come again from heaven “to judge the living and the dead.” Paul told the Athenians that God has “set a day when he will judge the world with justice” (Acts 17:31). In that day Jesus Christ will return to judge the nations, the false church, and individuals. Everyone will have to answer to him. Will you meet him as one judged righteous on the basis of our Lord’s death for sin and his gift of righteousness? Or will you meet him as one who trusts in your own human goodness and is therefore cut off from God’s presence forever?

It is my experience that people react in one of two ways to Christ’s judgment. Some simply disbelieve it, for they think that judgment is incompatible with the character of God. I mentioned something about the judgment of God on The Bible Study Hour once and received a letter from a woman who seemed greatly offended at the thought that a loving God could ever pronounce a judgment on anything. I wrote back asking her what she would think of a God who would let a murderer go on murdering throughout eternity, a thief go on stealing throughout eternity, a sexual pervert continue to violate other men and women throughout eternity, and other sinners to go on sinning. Certainly it is in the character of a loving and righteous God to stop such things. It may help some persons to think of the final judgment in this light and begin to find out what the Scriptures say concerning it.

The second reaction to the fact of God’s judgment comes from the unbeliever who has heard the offer of salvation by grace through the gospel but who prefers to deal with God’s justice. Pity the man who wants nothing from God but God’s justice! Justice will condemn a person to hell. The only hope for anyone lies in God’s mercy.

The result of seeking nothing but justice from God is seen in a story from the life of Abraham from the Old Testament. God told Abraham that he was about to destroy the cities of Sodom and Gomorrah for their great wickedness, and Abraham had immediately begun to think about his nephew Lot and his family who lived there. He knew that they would also be destroyed in God’s judgment, so he began to reason with God. He said, “Will you also destroy the righteous with the wicked? Suppose there are fifty righteous in the city; will you also destroy and not spare the place for the fifty righteous that are in it? Shall not the Judge of all the earth do right?” God said, “If there are fifty righteous persons in the city, I will spare it.” Abraham became worried at this point because he only knew of four righteous persons himself. They were Lot, Lot’s wife, and Lot’s two daughters. He began to doubt that there were fifty. So he said, “Suppose there are only forty-five? Shall not the Judge of all the earth do right?” God replied, “I will spare the city for the sake of forty-five.” Abraham bargained with God until God had agreed to spare the city for the sake of ten righteous people. But even then Abraham had not reduced the figure far enough. So after God had removed Lot and his family from Sodom, his judgment fell upon the cities.

That is what happens when the Judge of all the earth does right! Humans are condemned by God’s justice. If you seek nothing from God but justice, you will be condemned at Jesus Christ’s return. Fortunately there is no need to meet him as Judge. For the One who is coming in judgment is also the One who once came as the Savior, to die for your sin, to bear your judgment, and to meet you thereafter as your Lord, your friend, and your bridegroom. You must decide how you will meet him. The decisions of this life affect the issues of eternity.[2]

20 The recurrence of rare words in 3:20; 4:1; and 4:3 (appearing first in 1:27) marks 1:27–4:3 as a unit. The verbs in 1:27, politeuomai (“conduct yourselves [as citizens],” GK 4488; 1:27), stēkō (“stand firm,” GK 5112), and synathleō (“contending as one,” GK 5254), reappear in the same order: politeuma (nominal form, “citizenship,” GK 4487; 3:20), stēkō (“stand firm”; 4:1), and synathleō (“contended at my side”; 4:3). Paul also weaves the vocabulary from 2:6–11 into these verses and draws on that passage’s elevated style (Lincoln, 88–89), which suggests that he reaches the climax of his argument in this entire section (1:27–4:3).

Since we “eagerly await a Savior from [heaven]” (cf. 1 Th 1:10; 4:16; 5:23), that must be where the Christian’s Lord is now, and the Lord’s presence there is the reason why the Christian’s commonwealth is in heaven. By using the metaphor of a civic body, Paul reminds the Philippians that they are an outpost on earth of God’s kingdom in heaven. The metaphor evokes at least four points of comparison:

(1) Since Philippi was an outpost of Caesar’s empire, he leaves them to draw the contrasts. Caesar is not the savior, as imperial propaganda would want people to believe, but Jesus is. Paul may deliberately allude to popular names of Nero—“Lord” and “Savior”—to make the point that Caesar is not Lord.

(2) The metaphor evokes the rights and privileges of citizenship. Philippian Christians who may have been granted the honor of Roman citizenship will need to recognize that their heavenly citizenship is infinitely greater and to evaluate their status in the same way that Paul evaluated his status as a Jew. The least in the kingdom of heaven is greater than any in the kingdom of Rome. If they are dual citizens, their allegiance to the Lord of heaven is to outweigh all other commitments. If they are not legal citizens of any earthly city, then they should know that they are full citizens of a heavenly commonwealth, with all its perquisite rights and privileges. In this body of citizens, all members share full and equal rights.

(3) In Greek thought, a citizen should submerge his own interests and profit to that of the city. Paul’s metaphor reminds Christians that as citizens of heaven they should subordinate their self-interest to the welfare of the community to the point of self-sacrifice.

(4) Roman colonies were set up as “miniatures” of Rome (Gellius, Attic Nights 16.13.9) to foster the majesty of Roman culture, religion, and values. The Christian commonwealth has a different constitution and different laws, and Christians are to exemplify the values of the heavenly realm. Christ’s resurrection establishes a new city (polis) and an alternative political jurisdiction that challenges the values and the methods of the empire. The empire tyrannizes, enslaves, and crucifies its subjects. Christians are not to imitate the crucifiers but the crucified one. They are to accept suffering rather than to inflict it. If one is conformed to the kings of this world, one is conformed to a way of death; if one is conformed to Christ, one is conformed to a way that brings life.

In a world of conflicting powers, Christians await the Savior’s return to rescue them from death-dealing powers. They are not to place their trust in Caesar to protect them from enemy hordes and death through his military power but in God’s power to raise the dead and destroy death. Christ was obedient to death but now reigns with all power (2:6–11) and will come to effect the rescue and vindication of those who belong to him, as God effected the same for him (Lincoln, 107). Christians must wait patiently and faithfully for his return.[3]

[1] MacArthur, J. F., Jr. (2001). Philippians (pp. 259–263). Chicago: Moody Press.

[2] Boice, J. M. (2000). Philippians: an expositional commentary (pp. 214–219). Grand Rapids, MI: Baker Books.

[3] Garland, D. E. (2006). Philippians. In T. Longman III (Ed.), The Expositor’s Bible Commentary: Ephesians–Philemon (Revised Edition) (Vol. 12, p. 248). Grand Rapids, MI: Zondervan.

June 14, 2017: Verse of the day


The Psalmist’s Future Hope (vv. 9–11)

The first part of the psalm has been a strong statement of the psalmist’s commitment of his entire life to God and the difference this has made for him. But nothing said thus far is as remarkable as what follows. Having spoken of the present blessings that result from his relationship to God, the writer now turns to the future and expresses his confidence in what God will do for him in death and even beyond death. This is where the verse that prophesies the resurrection of the Lord Jesus Christ comes in.

Did David consciously prophesy the Lord’s resurrection? He may have, but it is not necessary to think so. To be sure, Peter termed him a prophet in Acts 2. But later in his first letter, Peter wrote that the prophets “searched intently and with the greatest care, trying to find out the time and circumstances to which the Spirit of Christ in them was pointing when he predicted the sufferings of Christ and the glories that would follow” (1 Peter 1:10–11). This means that David did not necessarily understand that he was writing of Jesus’ resurrection when he composed verse 10.

Yet if he was not writing of Christ, the verse is in some ways even more remarkable. In that case, David was writing of his own hope, expecting that God would not abandon him to the grave and would preserve him. He did not have the resurrection of Jesus before him as a sample of what he had in mind or proof of what God can and will do, as we who live on this side of the resurrection do.

How did David get to this point? There is only one answer. It was by the logic of faith. He reasoned that if God had blessed him and kept him in this life, then God, who does not change, would undoubtedly keep him and bless him in the life to come.

One commentator has written, “The boldness of it all almost leaves the reader breathless. How can a man see all men dying and note that all the children of men before him have died without exception and still say: God cannot let that happen to me! It appears like sheer being carried away into rhapsody of bold assertions. But still, in the last analysis, must not faith draw the conclusion that, if you hold to God, God will take care of you perfectly.”

Faith is the Victory

I have said that David achieved this great pinnacle of trusting God in death through the logic of faith. But the victory itself was achieved by Jesus about whom David perhaps only unintentionally prophesied. It was Jesus’ victory that won salvation for us all.

Reuben A. Torrey, a Bible teacher of an earlier generation, tells the story of four men who were climbing the most difficult face of the Matterhorn. A guide, a tourist, a second guide, and a second tourist were all roped together. As they went over a particularly difficult place, the second tourist lost his footing and went over the side. The sudden pull of the rope carried the second guide with him, and he carried the other tourist along also. Three men were now dangling over the cliff. But the guide who was in the lead, feeling the first pull upon the rope, drove his ax into the ice, braced himself, and held fast. The first tourist then regained his footing, the guide regained his, and the second tourist followed. They went on in safety.

So it is in this life. As the human race ascended the lofty cliffs of life, the first Adam lost his footing and tumbled headlong over the abyss. He pulled the next man after him, and the next, and the next, until the whole human race hung in deadly peril. But the second Adam, the Lord Jesus Christ, kept his footing. He stood fast. Thus all who are united to him by a living faith are secure and can regain the path.
Psalm 17

James Montgomery Boise – Psalms, Volume 1: An Expositional Commentary

11 The psalmist develops further the nature of life with God (see W. A. M. Beuken, “Psalm 16: The Path to Life,” Bijdr 41 [1980]: 368–85). Its origin is with God: “you will make known” (NIV text note). Its goal is the presence of God, even to be at “your right hand.” Its effect is “joy” and “eternal pleasures.” Life may be experienced here, as the psalmist is fully aware of his blessings (vv. 5–8). “The path of life” signifies the way that leads to life. It is a wisdom term for the fullness of life that only the wise could achieve (Pr 5:6; 6:23; 10:17; 15:24). God’s blessing attends the life lived in the presence of God. The psalmist conceives of life in fellowship with God both in this world and beyond (cf. Weiser, 178).

Beyond the present experiences and joy in God’s “presence” lies the hope of a lasting joy in fellowship with God. Dahood, 1:91, takes the phrase as a reference solely to “life eternal.” Briggs, 1:122, views it as a reference to life everlasting, but not including the resurrection of the body: “Such a hope he could not express for this life; he is thinking of everlasting life in the presence of Yahweh and on His right hand, after he has departed this life and gone to Sheol.” Craigie, 158, excludes any reference to the afterlife and limits the meaning to “the fullness of life here and now.” But I agree with J. Ridderbos, 1:132, who comments, “This verse speaks also in comprehensive expressions …; viewed in the light of the NT it contains a clear prediction of the eternal joy of life, received in Christ through his resurrection and further of the eternal bliss of all who are in Christ.”

The Expositor’s Bible Commentary