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Tag: New Testament

Onesimus in the Bible

Written by LWOM Amsterdam on . Posted in Philemon, What’s new?.

Who was Onesimus in the Bible?

Onesimus was the fugitive slave of Philemon, the apostle Paul’s friend. Onesimus had robbed his master Philemon and fled to Rome, a large city where he could easily hide. Providentially, Onesimus encountered Paul in Rome where the apostle was serving time in prison.

Some scholars suggest that Paul had led Onesimus to Christ previously in Colossae and that, when Onesimus ran away, he sought out Paul on purpose. However, it is more likely that Onesimus became a Christian after running away from Philemon and running into Paul in Rome: “I appeal to you for my son Onesimus, who became my son while I was in chains” (Philemon 1:10).

Paul uses a play on words when he refers to Onesimus in verse 11: “Formerly he was useless to you, but now he has become useful both to you and to me.” The name Onesimus means “helpful,” “useful,” or “profitable.” It was a common name for slaves in that day. Before salvation, Onesimus had been useless or unprofitable to Philemon, but now he had become immensely beneficial to both his master and to Paul. As a believer in Jesus Christ, Onesimus lived up to his name.

On behalf of Onesimus, Paul, still imprisoned in Rome, wrote his letter to Onesimus’s master, Philemon. The apostle pleaded with Philemon to accept Onesimus back, not as a slave but as a believer and a brother in Christ. Paul cared deeply for Onesimus because the young man had been a great blessing to him. In fact, Onesimus had been so helpful that Paul longed for him to stay at his side: “I am sending him—who is my very heart—back to you. I would have liked to keep him with me so that he could take your place in helping me while I am in chains for the gospel. But I did not want to do anything without your consent, so that any favor you do would not seem forced but would be voluntary” (Philemon 1:12–14).

Philemon and his family lived in Colossae, and the Colossian church met at his house. Paul wrote his letter to the Colossians at the same time he wrote to Philemon. In that letter, Paul mentioned that Onesimus would be coming home. Paul gave both letters to Tychicus and Onesimus to carry back to Philemon (Colossians 4:9).

The heart of Paul’s plea to Philemon is summed up in verses 15–19: “Perhaps the reason [Onesimus] was separated from you for a little while was that you might have him back forever—no longer as a slave, but better than a slave, as a dear brother. He is very dear to me but even dearer to you, both as a fellow man and as a brother in the Lord. So if you consider me a partner, welcome him as you would welcome me. If he has done you any wrong or owes you anything, charge it to me. I, Paul, am writing this with my own hand. I will pay it back—not to mention that you owe me your very self” (Philemon 1:15–19).

Forgiveness and reconciliation are spotlighted in the life of Onesimus and the book of Philemon. Paul challenges Philemon to receive Onesimus back in the same way he would welcome Paul, as a brother and a partner in the gospel. And Paul promises to pay back anything Onesimus owed. The apostle authenticates his promise by writing in his own hand, essentially demonstrating his commitment to see the relationship between these two brothers fully restored. Then Paul applies some gentle pressure by reminding Philemon that he owes his life to Paul, confirming that the apostle was the person who had led Philemon to Christ. By reminding Philemon of his own salvation, Paul hopes he will look beyond Onesimus’s transgressions and reflect on the broader reality of forgiveness in Jesus Christ, the One who pardons our every wrong.

Philemon was a committed Christian who had opened his home to the whole community of believers. In verses 4–7, Paul talks about his strong faith and love for God’s people. In verse 21, the apostle expresses his confidence that Philemon will indeed follow through with his appeal to forgive and restore Onesimus.

Philemon may have been a kind and gracious master, but for whatever reason, Onesimus wanted to be free. As a slave, he ran from his master but came face to face with the living God through His servant Paul. Onesimus’s story is the classic picture of one who tries to run from God, a good and gracious Master, but instead runs right into His arms. Through salvation, the fugitive sinner finds grace, forgiveness, and the freedom that is found only in Jesus Christ.

The story of Onesimus and Philemon is a beautiful picture of the distinction between law and grace. Both Roman law and the Mosaic Law of the Old Testament gave Philemon the right to punish a runaway slave. But the covenant of grace through the Lord Jesus allowed both master and slave to fellowship in love on an equal basis in the body of Christ. Paul’s payment of all of Onesimus’s debts parallels Christ’s payment for our sins. Philemon’s acceptance of Onesimus as a brother in Christ helped lay the foundation for the abolitionist movement centuries later—master and slave are equals in Christ.

God is faithful

Written by LWOM Amsterdam on . Posted in 1 Corinthians, What’s new?.

What does it mean that God is faithful (1 Corinthians 1:9)?

Paul often includes a note of thanksgiving in his letters, and 1 Corinthians 1:9 concludes his thanksgiving in his letter to Corinth with these words: “God is faithful, who has called you into fellowship with his Son, Jesus Christ our Lord.” Here, Paul glorifies God for the spiritual blessings and gifts bestowed upon the church of Corinth (verse 7) and affirms his trust in God to uphold them steadfastly until the end (verse 8). In this context, Paul’s trust stems from God’s faithfulness, the solid foundation for all believers.

The Greek word translated as “faithful” is pistos, which also conveys the concept of being trustworthy. Therefore, when Scripture declares that God is faithful, it signifies His trustworthiness. When God makes a promise, it is unwavering. God’s trustworthiness hinges on His attributes, specifically His love, justice, and holiness. He will not break His promise.

The fact that God is faithful is readily seen in the Old Testament. For instance, God promised Abraham, who was initially childless, that “all people on earth will be blessed through you” (Genesis 12:3). Despite seemingly impossible challenges, God fulfilled His promise by giving Abraham Isaac (Genesis 21:12). Through Isaac came Jacob, the forefather of Israelites, through whom the Messiah came, bringing the blessing of salvation to all nations, both Jews and Gentiles (see Galatians 3:6–9).

Another example of God’s faithfulness is His covenant with King David: “Your house and your kingdom will endure forever before me; your throne will be established forever” (2 Samuel 7:16). The Davidic Covenant appeared endangered by Solomon’s unfaithfulness (1 Kings 11:1–13), by Athaliah’s murderous rampage (2 Kings 11:1–3), and the Babylonian exile (2 Kings 24:8–17), but God was faithful. The promise to David is fulfilled in Christ, the Messiah (Luke 1:32–33). These examples prove God’s trustworthiness even when things seem unlikely.

We understand God’s faithfulness more when we know His character, revealed in His Word. Paul boldly proclaimed God’s faithfulness, especially in regards to our salvation. It is due to God’s faithfulness that Paul is assured that “he will also keep you firm to the end, so that you will be blameless on the day of our Lord Jesus Christ” (1 Corinthians 1:8). The church at Corinth faced numerous issues, including sexual immorality (1 Corinthians 5:1–2), factions (1 Corinthians 1:10–13), misunderstandings concerning the resurrection (1 Corinthians 15:12), possible misuse of spiritual gifts (chapter 14), and spiritual immaturity (1 Corinthians 3:1–3). Paul handled these issues, sometimes with stern rebuke, but he never questioned the salvation of the church, and he believed God would sustain them till the end. In the epistle to Rome, Paul expressed a similar sentiment: “For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:38–39).

God’s faithfulness in accomplishing His promises gives us confidence in Him and allows us to join in Jude’s doxology: “To him who is able to keep you from stumbling and to present you before his glorious presence without fault and with great joy—to the only God our Savior be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore! Amen” (Jude 1:24– 25).

Godly fear

Written by LWOM Amsterdam on . Posted in Hebrews, What’s new?.

What does it mean that Jesus had godly fear (Hebrews 5:7)?

Hebrews 5:7 says, “During the days of Jesus’ life on earth, he offered up prayers and petitions with fervent cries and tears to the one who could save him from death, and he was heard because of his reverent submission.” The KJV translates “reverent submission” as “he feared,” implying that Jesus possessed godly fear. It sounds strange to hear that the Son of God feared God, but that was surely the case.

Godly fear and reverence are synonymous, denoting a profound respect infused with awe and admiration. Godly fear is not the panic induced by danger, but rather the amazement experienced when beholding a wondrous sight or standing in the presence of power and grandeur. In C. S. Lewis’s The Lion, the Witch, and the Wardrobe, a character asks if the lion Aslan is safe. Mr. Beaver replies, “Safe? . . . Who said anything about safe? ‘Course he isn’t safe. But he’s good. He’s the King, I tell you” (Collier Books, 1970, p. 75–76).

While the contemporary world may prefer a “safe” and indulgent god, Scripture portrays God as “Yahweh! The Lord! The God of compassion and mercy! I am slow to anger and filled with unfailing love and faithfulness. I lavish unfailing love to a thousand generations. I forgive iniquity, rebellion, and sin. But I do not excuse the guilty. I lay the sins of the parents upon their children and grandchildren; the entire family is affected—even children in the third and fourth generations” (‭‭Exodus‬ ‭34:6‭–7‬, NLT). The godly fear we have of God stems from both His unfailing love and perfect holiness—God is not safe, but He is good.

‬‬‬‬ In His earthly life, Jesus exemplified the Perfect Man, giving a blueprint of true humanity. One of the things that characterized His earthly existence was an unwavering alignment with the Father’s will, in stark contrast to Adam’s rebellion. As part of His example, Jesus demonstrated godly fear by submitting to the Father’s will at all times. Even in the garden of Gethsemane, Jesus submitted to the Father’s will in godly fear (Matthew 26:39)—what a contrast to Adam’s lack of submission in the garden of Eden. Jesus frequently made declarations that showed godly fear, such as, “For I have come down from heaven not to do my will but to do the will of him who sent me” (John 6:38).

In His perfect righteousness, Christ became the ultimate sacrifice for our sin, and those who trust in Christ are clothed with His righteousness. Yet His godly fear served a dual purpose—not only to be our righteousness but also to provide an example for Christian living. Paul stated, “In your relationships with one another, have the same mindset as Christ Jesus: Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross!” (‭‭Philippians‬ ‭2:5‭–8‬‬).

‬‬‬‬ The book of Proverbs declares, “The fear of the Lord is the beginning of wisdom” (Proverbs 9:10a). Jesus, the wisdom of God (1 Corinthians 1:24), perfectly exhibited godly fear. As followers of Jesus, we are called to embody the same reverence toward God, leading to a life of wisdom.

Unleavened bread communion

Written by LWOM Amsterdam on . Posted in 1 Corinthians, Rites and Ordinances, What’s new?.

Does a church have to use unleavened bread for communion?

Unleavened bread is bread formed in flat cakes or wafers with no yeast or other substance used to produce fermentation in the dough. Many times, such bread is used for the observance of communion, or the Lord’s Table. The bread Jesus broke and shared with His disciples at the Last Supper was unleavened, like the matzah that Jews still eat for Passover Seder today.

The night before His death, Christ gathered with His disciples to celebrate the Passover Feast (Matthew 26:26–29; Mark 14:22–25; Luke 22:15–20; John 13:21–30). When God first instituted this yearly festival, associated with the Feast of Unleavened Bread, He instructed the Israelites to eat only unleavened bread for seven days to commemorate the nation’s Exodus from bondage in Egypt (see Deuteronomy 16:3; Exodus 12:8; 29:2; and Numbers 9:11). So strict was the command that anyone who ate bread made with yeast during the festival would “be cut off from the community of Israel” (Exodus 12:15, NLT).

In the Bible, yeast or leaven is usually symbolic of sin, corruption, and decay (Matthew 16:6, 12; 1 Corinthians 5:6–8; Galatians 5:9). The unleavened “bread of affliction” used during the Feast of Unleavened Bread (see Deuteronomy 16:3) reminded the people of their hurried departure from Egypt when they had no time to wait for bread to rise. At the same time, the bread warned God’s people against corrupting influences (Exodus 12:14–20) and pointed them forward to the coming of the promised Messiah, “the Lamb of God, who takes away the sins of the world!” (John 1:29).

Jesus would have celebrated the Passover in exact obedience to the Law of Moses, and with the later addition, still practiced today, of four cups of wine representing sanctification, deliverance, redemption, and restoration, based on God’s four-fold promise to the Israelites while still in Egyptian bondage (Exodus 6:6–7). These elements are significant to Jewish Christians who embrace their deliverance not from physical slavery but from bondage to sin by their Messiah’s sacrifice (Romans 6:5–7; Galatians 5:1).

It is not wrong for Christian churches to celebrate communion with bread containing leaven or yeast. The church is under no law governing the recipe used for communion bread. Believers who wish to retain a connection with their Old Testament roots of faith may consider the experience more meaningful by using unleavened communion bread. But New Testament followers of Christ are not celebrating the Passover during communion. Jesus replaced the Passover with a new celebration in which the bread represents His body broken on the cross for us (Luke 22:19).

In 1 Corinthians 11:17–34, the apostle Paul addressed confusion and concerns about the importance, meaning, and practices associated with communion, along with severe warnings about not taking the observance seriously. He explained that the purpose of communion is to “proclaim the Lord’s death until he comes” (verse 26) and provide an opportunity for solemn self-examination for every believer and the church as the body of Christ (see verse 28). Each time we participate in communion, we proclaim the central tenets of our faith: that Jesus paid for our sins by offering His body in our place—shedding His blood and physically dying on the cross (Ephesians 1:7; Hebrews 2:9; 1 Peter 1:18–19); that He rose from the dead (Acts 2:24; 3:15; Colossians 2:12); that He now lives (Romans 6:3–5; Ephesians 2:4–6; Galatians 2:20); that He will come again (Matthew 24:30; John 14:3; Hebrews 9:28; James 5:7–8); and that we are to share this good news with the world until He returns (Matthew 28:19–20).

Despite the importance of communion as an ordinance, there are very few specific instructions in the Bible regarding it, including how often it should be observed and methods of conducting a communion service. For the bread, some Christian churches break matzah, naan, or some other unleavened bread into smaller pieces and then distribute them to everyone present. Other Christian churches use white processed wafers. Some churches bake their own communion bread.

The Bible does not stipulate whether we should use leavened or unleavened communion bread or grape juice or wine. Neither does it specify the manner the elements are to be distributed. The elements are mere symbols of spiritual realities, “not the realities themselves” (Hebrews 10:1). Therefore, we may use any representational bread and juice, providing we partake of them reverentially. As Christians, our focus is not on the ritual but on recalling Jesus Christ’s atoning sacrifice—His body and blood given for the forgiveness of sins. The Lamb of God loved us so much that He offered Himself once and for all so that we might be saved (Hebrews 9:26; John 3:16–17).

Put off the old man

Written by LWOM Amsterdam on . Posted in Ephesians, What’s new?.

What does it mean to put off the old man (Ephesians 4:22)?

In Ephesians 4:22, Paul references putting off or laying aside the old man: “Put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts” (NKJV). The old man, or the old self, is a common phrase that biblical writers utilize in other contexts as well (Colossians 3:9–10; Romans 6:6; Hebrews 12:1–3). In Ephesians, Paul explains truths in chapters 1—3 and then explains how one should live in light of such truths in chapters 4—6.

In order to understand the logical conclusion of putting off the old man, one must understand the truths found in the first three chapters, focusing mainly on chapter 2:1–10. Ephesians 1 provides a summary of the roles of the Trinity in the redemption of mankind. Chapter 1 concludes with Paul’s prayer for the Ephesians, which mainly focuses on a true knowledge for the Ephesians. Chapter 2 begins with explaining the effect of the gospel on the believer. Chapter 3 explores the community effect of the gospel, namely, the unity of the Gentile and Jew through Christ.

Ephesians 2:1–10 is particularly important when exploring the imperative in Ephesians 4:22. Paul explains that by nature everyone is a child of wrath, dead in trespasses and sins, hostile to God, and destined to experience the wrath of God (Ephesians 2:1–3). In Ephesians 2:4 is one of the most meaningful conjunctions found in Scripture: “but because of His great love for us.” All humanity is by nature children of wrath, but God provided a way to become children of God by grace, through faith. Ephesians 2:10 shows that those who believe in the person and work of Jesus Christ are created anew; they are God’s handiwork with the purpose of doing good works.

In this section of Ephesians, the old man and new man are clearly distinguishable. The old man is found in Ephesians 2:1–3 while the new man is explained in Ephesians 2:4–10. Paul’s imperative in Ephesians 4:22 is based upon these truths. An example of the old self is provided also in Ephesians 4:17–19, and an example of the new self is provided in Ephesians 4:24.

Ephesians 4:17 begins the discussion of the Christian walk, or how the Christian ought to live. Paul asserts in Ephesians 4:20 that the Christian should not live like those mentioned in verses 17–19 but should live according to truth found in Jesus Christ. To do this, one must put off the old man. The NASB translates the word for “put off” as “lay aside.” It shows the idea of doing away with something, taking it off and putting it down. A proper image may be when one changes clothes in the morning. One puts off or lays aside the old clothes and puts on the new clothes.

Paul commands the Ephesians to stop living as the old man and instead put on the new man. He points to the means for putting on the new self in Ephesians 4:23, namely, that one be renewed in the spirit of the mind. Similar language is utilized in Romans 12:1–2 as Paul commands the church in Rome to be “transformed by the renewing of your mind.” This renewal is in direct opposition to being conformed to this world.

God created the new self “in righteousness and holiness of the truth” (Ephesians 4:24, NASB). It is by truth and a pursuit of righteousness that one must renew the mind. The Bible is that source of truth (Proverbs 2:6; 2 Timothy 3:16–17). As one renews the mind in truth, one is equipped to put off the old self, put on the new self, and “live a life worthy of the calling you have received” (Ephesians 4:1).

Speak the truth in love

Written by LWOM Amsterdam on . Posted in Ephesians, What’s new?.

What does it mean to speak the truth in love (Ephesians 4:15)?

Christians often talk about the need to “speak the truth in love,” a command found in Ephesians 4:15. Many times what they mean is the need to share difficult truths in a gentle, kind, inoffensive manner. From a practical standpoint, we know that difficult things are best heard when our defenses are not up. In a loving, non-threatening environment, hard truths are more readily received. So it is biblical to share hard truths with others “in love,” in the manner that the phrase is commonly used. Looking at the context of Ephesians 4:15, however, gives us deeper insight on what it means to “speak the truth in love.”

In the verses prior to the command to speak the truth in love, Paul writes about unity in the body of Christ. He urges the Ephesians, and all Christians by extension, to “live a life worthy of the calling you have received” (Ephesians 4:1). He describes this life as one in which we are humble, gentle, patient, bearing with one another in love, and making efforts toward unity. Paul reminds his readers that we all serve the same Lord and are part of the same body. He talks about Christ giving apostles, prophets, evangelists, pastors, and teachers “to equip his people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ” (Ephesians 4:12–13). Having reached maturity, we will not be spiritual infants, easily deceived, and tossed to and fro “by the cunning and craftiness of people in their deceitful scheming” (Ephesians 4:14).

In this context—of church unity and spiritual maturity—Paul writes, “Speaking the truth in love, we will grow to become in every respect the mature body of him who is the head, that is, Christ” (Ephesians 4:15). Rather than be spiritually immature and easily deceived, we are to speak the truth to one another, with love, so that we can all grow in maturity. We are to train one another in truth—the foundational gospel truths, truths about who God is and what He has called us to do, hard truths of correction, etc.—and our motivation to do so is love.

The “love” referred to in this verse is agape love, a self-sacrificial love that works for the benefit of the loved one. We speak truth in order to build up. Several verses later Paul writes, “Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen” (Ephesians 4:29). Our words should be beneficial to the hearers of those words. We should speak truth in love.

Paul also counsels “to put off your old self, which is being corrupted by its deceitful desires; to be made new in the attitude of you minds; and to put on the new self, created to be like God in true righteousness and holiness. Therefore each of you must put off falsehood and speak truthfully to your neighbor, for we are all members of one body” (Ephesians 4:22–25). As members of the same body, we should not deceive one another. We cannot defraud each other through lies. Nor should we attempt to hide things about ourselves out of shame or in an effort to manage our images. Rather, as those who are part of the same body intended for the same purpose and united by the same love, we should be characterized by honesty. Those who love must speak the truth: “Love . . . rejoices with the truth” (1 Corinthians 13:6). Dishonesty is unloving and abusive.

Speaking the truth in love is not as much about having a gentle demeanor as it is about the way truth and love go hand-in-hand. Because we love one another, we must speak the truth. Because we know the truth, we must be people characterized by love (John 13:34–35; 15:1–17). Jesus “came from the Father, full of grace and truth” (John 1:14). As His followers who are being conformed to His image (Romans 8:29), we should also be characterized by grace and truth.

Importantly, we are also called to love those who do not know Christ. The best way we can show love is to share with them the truth of the gospel. Apart from Christ, people are dead in their sins and destined for an eternity in hell (John 3:16–18; Romans 6:23). But in Christ they can receive new life and eternal salvation (Romans 10:9–15; 2 Corinthians 5:17). This is a message we must share. Peter wrote, “In your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect” (1 Peter 3:15). We share the gospel because we love the people for whom Christ died. We speak God’s truth because of His love and in a way that clearly and unapologetically communicates both truth and love (1 John 4:10–12).

Jesus led captivity captive

Written by LWOM Amsterdam on . Posted in Ephesians, What’s new?.

What does it mean that Jesus led captivity captive and gave gifts to men (Ephesians 4:8)?

After explaining that God has blessed believers in Jesus with every spiritual blessing in the heavenlies in Christ (Ephesians 1:3), Paul catalogs what those blessings are and how they came to be (Ephesians 1—3). After praying that the Ephesian believers would truly understand Christ and what they had been given in Him (Ephesians 1:14–23 and Ephesians 3:14–21), Paul exhorts believers to walk in a manner worthy of their incredible calling (Ephesians 4:1). Paul explains that Jesus led captivity captive and gave gifts to men (Ephesians 4:8) and that Jesus’ gifting was an expression of His grace toward those who have believed in Him.

As Paul encourages believers to walk in a manner worthy of their calling (Ephesians 4:1), he challenges them to show tolerance to one another in love (Ephesians 4:2), preserving the peace that they had been given (Ephesians 4:3). Reminding his readers of the basis for their peace with God and with one another, Paul adds that it is based on their oneness and God’s singular provision for them (Ephesians 4:3–4) and on the fact that there is one God and Lord over them (Ephesians 4:5–6). Even in unity, there were differences and different roles for believers. All had been given a measure of grace by God, as Christ had given of Himself (Ephesians 4:7). Paul elaborates on Jesus’ gift, alluding to Psalm 68:18 and noting that, when Jesus ascended on high, He led captivity (or captives) captive and gave gifts to men (Ephesians 4:8).

Psalm 68:18 records David speaking to God, saying that God had ascended on high, led captive captives, and received gifts among men. Paul observes that, similarly, Jesus also had ascended on high and led captivity (or captives) captive, so Paul quotes Psalm 68:18 and then adds that Jesus gave gifts to men. Paul explains that Jesus had first descended at His death and burial (Ephesians 4:9) and that He then ascended far above all (Ephesians 4:10). By leading captives out of captivity, He demonstrated His authority over death and His authority to give gifts.

It may be that Paul uses the phrase led captivity captive to refer to those who had died before and who awaited Jesus’ sacrifice for the forgiveness of their sin to have access to heaven. If that is Paul’s meaning, then, after Jesus descended to the grave (Sheol), Jesus would have led those who had been in captivity to death into the promised freedom of life with God. Because the text doesn’t specify this as Paul’s meaning, we can’t be dogmatic that this is what Paul is alluding to. Still, as Paul is certainly referencing (at least) Jesus’ death, burial, and resurrection, Paul is reminding his readers that Jesus is qualified to deliver and to give gifts.

Paul further explains that, when Jesus led captivity captive and gave gifts to men (Ephesians 4:8), those gifts were specifically the gifts (to the church) of 1) apostles, 2) prophets, 3) evangelists, and 4) pastors and teachers (Ephesians 4:11). These four gifts were not gifts given to individuals; rather, they were people who filled these roles and were given to the church so that it might be built up properly as God designed (Ephesians 4:12). While the New Testament speaks of several other kinds of gifts (see Romans 12:6ff, 1 Corinthians 12:4ff, 1 Peter 4:10–11), the gifts in this context are given to the church. The gifts listed in the various lists are given to individuals (1 Corinthians 12:7). The gifts in Ephesians 4:8 are specifically described as being given by Christ, who led captivity captive and gave gifts to men (Ephesians 4:8).

Unsearchable riches

Written by LWOM Amsterdam on . Posted in Ephesians, What’s new?.

What are the unsearchable riches of Christ (Ephesians 3:8)?

The phrase unsearchable riches of Christ comes from Ephesians 3:8–9: “To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ, and to bring to light for everyone what is the plan of the mystery hidden for ages in God, who created all things” (ESV). The Greek for “unsearchable riches” is translated “boundless riches” in the NIV.

The Greek word translated “unsearchable” describes something that cannot be fully comprehended or explored. In other words, there is no limit to the riches of Christ; they are past finding out. Try as we might, we can never plumb the depths of Christ’s worth. Paul delineates some of these riches in Ephesians 1:7–14: redemption through His blood, the forgiveness of sins, the knowledge of the mystery of His will, the message of truth, the sealing of the Holy Spirit, and the guarantee of our inheritance. These are spiritual riches with eternal benefits, and we cannot fully comprehend them.

Jesus taught two short parables that emphasize the value of eternal life and the kingdom of God: “The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field. Again, the kingdom of heaven is like a merchant looking for fine pearls. When he found one of great value, he went away and sold everything he had and bought it” (Matthew 13:44–46). Like a hidden treasure or a pearl of great price, admission to the kingdom is of incalculable worth—and it is Jesus Christ who grants the admission. The unsearchable riches of Christ are on display in every believer’s heart.

The unsearchable riches of Christ cannot be fully traced out. “In Christ all the fullness of the Deity lives in bodily form” (Colossians 2:9), so the riches of Christ include all that God is. The unsearchable riches of Christ are the Glory of God, the Truth of God, the Wisdom of God, the Life of God, and the Love of God. In Christ, God “has blessed us in the heavenly realms with every spiritual blessing” (Ephesians 1:3). In Christ are hidden “all the treasures of wisdom and knowledge” (Colossians 2:3). In Christ, God “has given us everything we need for a godly life” (2 Peter 1:3).

In Ephesians 3:8 Paul refers to himself as “less than the least of all the Lord’s people.” This humble statement is then contrasted with “the boundless riches of Christ.” Paul describes himself as the lowest of believers while lifting Jesus up as the greatest of all. Every believer, in like humility, acknowledges the all-surpassing goodness and grace of God: “The LORD bestows favor and honor; no good thing does he withhold from those whose walk is blameless” (Psalm 84:11).

Christ’s riches that He makes available to us are not material but spiritual. The unsearchable riches of Christ provide salvation to everyone who believes (John 3:16; Romans 1:16). We may be the worst of sinners, yet Jesus can forgive us and transform our lives (Romans 12:1–2). It is the gift that truly keeps on giving, as we are changed, by God’s Spirit, into “loving, happy, peaceful, patient, kind, good, faithful, gentle, and self-controlled” people (Galatians 5:22–23, CEV).

King Solomon was a man of great riches and wisdom, and his fame spread throughout the known world. Dignitaries from other countries came to hear his wisdom and see his lavish display of wealth (1 Kings 10:24). Scripture says that Solomon had no equal in the earth at that time: “King Solomon was greater in riches and wisdom than all the other kings of the earth” (verse 23). Yet, for all that, Solomon’s riches were not unsearchable. They could be quantified; the gold bars could be counted, and he had no inexhaustible supply of silver. Besides that, Solomon’s riches were only the temporal treasures of this world. Jesus is “greater than Solomon” (Luke 11:31). The treasures of Christ are inexhaustible, they are unsearchable, and they are forever.

Tossed to and fro

Written by LWOM Amsterdam on . Posted in Ephesians, What’s new?.

How can we not be tossed to and fro (Ephesians 4:14)?

In Ephesians 4:11, the apostle Paul presents five types of “office gifts,” or gifted persons, given to the church by God: apostles, prophets, evangelists, pastors, and teachers. Their purpose is “to equip God’s people to do his work and build up the church, the body of Christ” so that individual believers and Christ’s body can all grow spiritually and in the unity of faith (Ephesians 4:12–13). The goal, Paul states, is “that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes,” and that we may “grow up in every way into him who is the head, into Christ” (Ephesians 4:14–15, ESV).

The phrase tossed to and fro is rendered from a nautical term in Greek meaning “to be waved-pitched; to move abruptly here and there due to the violence of waves.” God has given ministry gifts to His church to form a stabilizing anchor that will keep us from being tossed to and fro like immature, gullible infants, susceptible to every flashy new human teaching and clever trick of the enemy. We can avoid being thrashed about and shipwrecked in our faith like tiny, untethered boats if we stay plugged into the body of Christ, receiving encouragement and strength from fellow saints gifted to equip us and build us up in Jesus Christ.

For growth to happen, we must remain involved in the process by which the whole body is “fit together perfectly. As each part does its own special work, it helps the other parts grow, so that the whole body is healthy and growing and full of love” (Ephesians 4:16, NLT). Loner Christians cannot minister to others or be ministered to by others. God’s gifts of equipping and building up cannot be exercised in isolation.

Paul taught the Colossians to stay rooted and established in the faith so that no one would deceive them with “well-crafted arguments” (Colossians 2:4, NLT). Mature believers understand that, to follow Christ, they must continually feast on God’s Word as they remain in fellowship with other believers: “Let your roots grow down into him, and let your lives be built on him. Then your faith will grow strong in the truth you were taught, and you will overflow with thankfulness. Don’t let anyone capture you with empty philosophies and high-sounding nonsense that come from human thinking and from the spiritual powers of this world, rather than from Christ” (Colossians 2:4,6–8, NLT).

Only when we are secure in God’s truth and committed to the body of Christ can we learn to recognize false teachers and steer clear of their dishonest doctrines. James said, “Be sure that your faith is in God alone. Do not waver, for a person with divided loyalty is as unsettled as a wave of the sea that is blown and tossed by the wind” (James 1:6, NLT). Jude warned of the false teachers’ cunning: “When these people eat with you in your fellowship meals commemorating the Lord’s love, they are like dangerous reefs that can shipwreck you. They are like shameless shepherds who care only for themselves. They are like clouds blowing over the land without giving any rain. They are like trees in autumn that are doubly dead, for they bear no fruit and have been pulled up by the roots” (Jude 1:12, NLT; see also Acts 20:29–31; Romans 16:17–18; Hebrews 13:9; 2 Corinthians 11:3–4).

Members of Christ’s body grow strong and stable—no longer tossed to and fro—when they stay rooted and grounded in God’s Word and minister to one another through loving, cooperative involvement in the church. We belong to one another and need each other to grow (1 Corinthians 12:12–31). Each one of us serves a purpose in the corporate whole. As the body grows up together, each member grows stronger individually. Warren Wiersbe notes Paul’s emphasis on love in the process (see Ephesians 4:2, 15, 16): “The body grows as the individual members grow, and they grow as they feed on the Word and minister to each other. . . . Love is the circulatory system of the body. It has been discovered that isolated, unloved babies do not grow properly and are especially susceptible to disease, while babies who are loved and handled grow normally and are stronger. So it is with the children of God” (The Bible Exposition Commentary, Vol. 2, Victor Books, 1996, pp. 38–39).

Escape the pollutions of the world

Written by LWOM Amsterdam on . Posted in 2 Peter, What’s new?.

What does it mean to escape the pollutions of the world (2 Peter 2:20)?

Second Peter 2:20 reads, “If they have escaped the corruption of the world by knowing our Lord and Savior Jesus Christ and are again entangled in it and are overcome, they are worse off at the end than they were at the beginning.” The verse is situated within a broader context discussing false teachers and their harmful influence on the entire church. Verse 20, in particular, focuses on victims of false teaching, especially those who have reverted to a sinful lifestyle after having distanced themselves from the “pollutions of the world,” as the KJV puts it.

To “escape the pollutions of the world” entails turning away from a sinful lifestyle and seeking to know Christ. Typically, those who achieve this are believers, but exceptions exist. Seekers or nominal Christians may find themselves drawn to a community of Christians and begin to get acquainted with Jesus. As they gain more knowledge about the person and work of Christ, they gradually disentangle from their past lives. The term escape implies that the group Peter refers to comprises recent converts or those who are interested but uncommitted and need to establish a firm foundation. However, every Christian can be said to have escaped the world’s corruption, and we should take care not to regress into those pollutions (1 Corinthians 6:9–10; 1 Thessalonians 4:7–8).

The worldly lifestyle revolves around the pursuit of all our desires, effectively rejecting God and elevating ourselves to the status of gods. The corrupt worldly lifestyle is driven solely by the satisfaction of personal desires instead of pleasing God. Author Natasha Crain succinctly captures the worldly creed: “Feelings are the ultimate guide, happiness is the ultimate goal, judging is the ultimate sin, God is the ultimate guess” (Faithfully Different, Harvest House Publishers, 2022, p. 239). Knowing Jesus involves recognizing that He’s our only hope and living to please the Father just as He did, effectively escaping the ideology of self-deification.

Second Peter 2:20 is often cited as proof text by those who believe salvation can be lost. However, a comprehensive reading of the whole chapter and a comparison with the rest of Scripture suggest otherwise. The focus here is primarily on the negative impact false teachers have on the body of Christ. Even genuine Christians can stumble into sin, especially when they are recent converts (Galatians 6:1–2). Additionally, Jesus’ parable on the four soils illustrates the difference between mere intellectual assent and wholehearted commitment. Merely rejoicing at the message is insufficient if no fruit is ever produced (Matthew 13:1–23).

We can understand Peter’s anger toward the false teachers. False teachers who deny Christ lead a polluted life and deceive others. The church’s responsibility is to nurture individuals in the truth, such that the unconverted become believers, baby Christians grow, and growing Christians maintain devotion. False teachers undermine this mission with their falsehoods and ungodly conduct. Peter does not provide specific examples of the destructive heresies propagated by these false teachers, but we can glean hints from his contemporaries like Paul, Jude, and John. False teachings in the first century included the following:

  • Legalism, as exemplified by Jews who insisted that salvation required adherence to certain Jewish customs like circumcision (Acts 15:1–29; Galatians 5:2–4).
  • Gnosticism, which emphasized secret knowledge, practiced asceticism, and denied Jesus’ incarnation (Colossians 2:8–10; 1 Timothy 4:1–5; 1 John 4:1–3).
  • Licentiousness and immoral living (Jude 1:3–16).

Analyzing false teachings from the first century serves as an aid for evaluating contemporary teachings, with the aim of safeguarding ourselves and those around us from reverting to the pollution of the world. Anyone who denies or distorts the person and work of Jesus, His teachings (and, by extension, those of the apostles), and His lifestyle can rightfully be labeled a false teacher. The most distressing aspect of false teachers is how they lead unsuspecting individuals who are drawing near to Christ back into an ungodly lifestyle. Peter describes those who return to the pollutions of the world as being “worse off,” akin to a clean person returning to the mud.