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Tag: New Testament

God opposes the proud but gives grace to the humble

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

What does it mean that God opposes the proud but gives grace to the humble (James 4:6)?

Pride is celebrated in our world. People proudly flaunt their accomplishments, possessions, or qualities they deem admirable in expectation of praise. Yet, selfish pride is a hindrance to salvation and to a fruitful relationship with God and others. James warns us about this self-focused pride when he writes, “God opposes the proud but gives grace to the humble” (James 4:6, NLT).

In warning against pride and promoting humility, James quotes the Septuagint translation of Proverbs 3:34. Of course, James is not referring to “pride” as in the satisfaction of a job well done (Galatians 6:4) or to the kind of pride one expresses over the accomplishment of loved ones (2 Corinthians 7:4). He is referring to the kind of pride that stems from self-righteousness or conceit.

God opposes the proud because pride is sinful and a hindrance to seeking Him. Those who insist on elevating themselves and refusing to trust God as sovereign, good, and trustworthy will find their way opposed by God. Psalm 10:4 explains that the proud are so consumed with themselves that they make no room for God. The ESV words it like this: “In the pride of his face the wicked does not seek him; all his thoughts are, ‘There is no God.’” The supremacy of God and the fact that we can do nothing to inherit eternal life apart from Christ is a stumbling block for prideful people. God will oppose those attempting to be the god of their own lives. Pride refuses to bend the knee to God or repent of sin, and that keeps many people from salvation.

In contrast to God’s opposition to the proud is God’s grace to the humble. Those who humble themselves find God’s favor: “Though the LORD is great, he cares for the humble” (Psalm 138:6, NLT). God shows His favor to those with a right view—a humble view—of themselves, and He promises them restoration: “I live in a high and holy place, but also with the one who is contrite and lowly in spirit, to revive the spirit of the lowly and to revive the heart of the contrite” (Isaiah 57:15; cf. James 4:10). Note that humility in this passage is related to contrition, or repentance.

Pride can also hinder our relationship with God and others even after we are saved. In his letter, James addresses an issue among the believers, namely, their quarrels and strife with one another. The source of the issue was selfish pride. Pride negatively affects our relationships because it inflates our view of self and deflates our view of God and others. In the midst of addressing this issue, James quotes Proverbs 3:34: “God opposes the proud but gives grace to the humble” (ESV).

Exalting ourselves pushes God out of His rightful place in our lives, and He will humble us “because the Lord disciplines the one he loves” (Hebrews 12:6). As we humble ourselves, He “gives grace generously” (James 4:6, NLT). God gives us grace that is sufficient to meet every need we have and every sin we face, if we are humble enough to receive it. As we decide whether we will elevate ourselves or turn to God, we must remember that God opposes the proud but gives grace to the humble. God calls us to repent of self-righteousness, selfish demands, and proud exaltation and instead “submit [ourselves], then, to God” (James 4:7).

In a world that champions pride, Jesus commands believers to be different. Each believer is called to “look not only to his own interests, but also to the interests of others” (Philippians 2:4, ESV). As we humble ourselves, we will experience God’s grace and the rewards He promises: “For everyone who exalts himself will be humbled, and he who humbles himself will be exalted” (Luke 14:11). Since God opposes the proud but gives grace to the humble, may we live humble lives in the fear of the Lord (Micah 6:8).

New Testament Survey

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

New Testament Survey

The New Testament is divided into five sections: the Gospels (Matthew through John), history (the book of Acts), the Pauline Epistles (Romans through Philemon), the General epistles (Hebrews through Jude), and prophecy (the book of Revelation). The New Testament was written from approximately A.D. 45 to approximately A.D. 95. The New Testament was written in Koine Greek (common Greek, the everyday form of the Greek language in the first century A.D.)

The Gospels give us four different, yet not conflicting, accounts of the birth, life, ministry, death, and resurrection of Jesus Christ. The Gospels demonstrate how Jesus was the promised Messiah of the Old Testament and lay the foundation for the teaching of the rest of the New Testament. The book of Acts records the deeds of Jesus’ apostles, the men Jesus sent out into the world to proclaim the Gospel of salvation. Acts tells us of the beginning of the church and its rapid growth in the first century A.D. The Pauline Epistles, written by the Apostle Paul, are letters to specific churches – giving official Christian doctrine and the practice that should follow that doctrine. The General Epistles compliment the Pauline Epistles with additional teaching and application. The book of Revelation prophesies the events that will occur in the end times.

A survey of the New Testament is a powerful and rewarding study. The New Testament tells us of Jesus’ death on the cross on our behalf – and what our response should be to His death. The New Testament focuses on giving solid Christian teaching along with the practical results that should follow that teaching. Below are links to summaries of the various books of the New Testament. We sincerely hope you find our New Testament Survey beneficial in your walk with Christ.

Alexander the coppersmith

Written by LWOM Amsterdam on . Posted in 1 Timothy, 2 Timothy, Acts, New Testament Individuals, What’s new?.

Who was Alexander the coppersmith in the Bible?

Alexander the coppersmith in the Bible was a man who did significant harm to Paul’s ministry (2 Timothy 4:14). The word coppersmith is translated from the Greek word chalkeus, which means “brazier” or “a worker of metals.” The NIV translates it as “metalworker”; the ESV, KJV, and NASB have it as “coppersmith.” Some scholars believe this Alexander the coppersmith to be the same Alexander mentioned in two other places in Scripture (Acts 19:33 and 1 Timothy 1:20), although we cannot be sure, since Alexander was a common name.

The first possible mention of Alexander the coppersmith occurs in the book of Acts. During his travels through Asia, Paul encountered some Greeks who were opposed to his preaching because it was damaging their business. Demetrius was a silversmith in Ephesus who made the silver shrines of Artemis, and he in turn gave business to many other workmen in the area. As the church in Ephesus grew, sales of the idolatrous shrines fell. Demetrius got the guild of tradesmen together and stirred them up: “You know, my friends, that we receive a good income from this business. And you see and hear how this fellow Paul has convinced and led astray large numbers of people here in Ephesus and in practically the whole province of Asia. He says that gods made by human hands are no gods at all. There is danger not only that our trade will lose its good name, but also that the temple of the great goddess Artemis will be discredited; and the goddess herself, who is worshiped throughout the province of Asia and the world, will be robbed of her divine majesty” (Acts 19:25–27). During the ensuing riot, Alexander was pushed forward to make a statement to the crowd. Since he was a Jew, however, the mob refused to listen to him (verse 34). It is possible that this Alexander was Alexander the coppersmith and that, being associated with the church and being a metalworker himself, he was chosen to try to make peace in Ephesus.

Another possible mention of Alexander the coppersmith is in 1 Timothy 1:20, as Paul writes to Timothy in Ephesus. Paul says that Alexander rejected his faith and conscience (verse 19) and that Alexander and another man named Hymenaeus had been “handed over to Satan to be taught not to blaspheme” (verse 20). Alexander, who had obviously professed faith in Christ at one point, had “shipwrecked” his faith; that is, he veered off course, away from good teaching, and drifted into the dangerous rocks of false teaching. He had refused to follow the dictates of his conscience; he was walking according to the flesh and not the Spirit (see Romans 8:5–9), claiming the name of Christ while behaving like an unbeliever. As a result, Paul had pronounced an apostolic curse upon Alexander, allowing Satan to destroy or harm the man so that his soul might still be saved (see 1 Corinthians 5:5).

In Paul’s second and last letter to Timothy, we find the only direct mention of Alexander the coppersmith. Paul says, “Alexander the coppersmith did me great harm; the Lord will repay him according to this deeds” (2 Timothy 4:14, ESV). Paul does not mention any details about the harm Alexander did, only that it was “great.” Notably, Paul did not seek personal revenge; instead, he wisely turned the matter over to the justice of God (see Proverbs 20:22; Hebrews 10:30).

Is Alexander the coppersmith, mentioned in 2 Timothy, the same Alexander whom Paul mentioned in 1 Timothy? Or is Paul’s specifying of one Alexander as “the coppersmith” meant to refer to a different person? No one can be certain. If it is the same Alexander, and if he is also linked to Acts 19, then his history would be something like this: Alexander was an influential Jewish metalworker in Ephesus. When the missionaries came to town, Alexander the coppersmith got to know them and was seemingly open to the gospel. When the unrest broke out over the Artemis sales, Alexander was chosen as a natural liaison between the silversmiths and the target of their ire. Later, Alexander showed his true colors in the church, and it became apparent that he and Hymenaeus were living for themselves, not for Christ. Paul warned Timothy, who was pastoring in Ephesus, about the situation. Later still, imprisoned in Rome, Paul rues the fact that Alexander the coppersmith had continued to damage the cause of Christ and had become a personal enemy. Possibly Alexander had used his influence and financial standing to prejudice the Roman authorities against Paul. Whatever the case, “the Lord will repay him for what he has done” (2 Timothy 4:14).

Peace, be still

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

What did Jesus mean when He said, “Peace, be still”?

Jesus utters the words “Peace, be still” in Mark 4:39 in the King James and New King James Versions as well as the English Standard Version. The wording is slightly different in other versions: “Quiet! Be still” (New International Version) and “Hush, be still” (New American Standard Bible).

Jesus’ command occurs near the end of Mark 4:35–41: “When evening had come, he said to them, ‘Let us go across to the other side.’ And leaving the crowd, they took him with them in the boat, just as he was. And other boats were with him. And a great windstorm arose, and the waves were breaking into the boat, so that the boat was already filling. But he was in the stern, asleep on the cushion. And they woke him and said to him, ‘Teacher, do you not care that we are perishing?’ And he awoke and rebuked the wind and said to the sea, ‘Peace! Be still!’ And the wind ceased, and there was a great calm. He said to them, ‘Why are you so afraid? Have you still no faith?’ And they were filled with great fear and said to one another, ‘Who then is this, that even the wind and the sea obey him?’” (ESV).

“Peace, be still” is the command that Jesus used to calm a nighttime storm on the Sea of Galilee. The passage says that Jesus rebuked the storm—in other words, He told it to calm down in much the same way that a teacher might tell a classroom full of unruly students to calm down. The disciples were awestruck as the wind and waves actually obeyed! The authority Jesus showed gave them a clue as to who He really was.

On a closer reading, we find that it was not only the storm that was raging, but the disciples also. Jesus was asleep in the boat, and the disquieted disciples were filled with consternation: “The disciples woke him and said to him, ‘Teacher, don’t you care if we drown?’” (Mark 4:38). The disciples’ “raging” in the midst of the raging storm showed their lack of faith. Their question “Don’t you care?” was also an indignant affront to Jesus’ character. Of course Jesus cared for them. Jesus had said, “Let us go over to the other side,” so they should have known that they would make it. And He was with them, a fact that should have allayed fear.

Before we come down too hard on the disciples, we need to remember that they were just growing into their faith. While they may have questioned Jesus’ care for them, at least they had the idea that He could do something about the problem. This shows that they knew He had some extraordinary power and authority. If thirteen people are in a small boat in the middle of a raging storm, and twelve of them go to the thirteenth and say, “Please, do something about this storm,” that would indicate they felt the thirteenth man has some extraordinary abilities. Novelist Charles Dudley Warner quipped that “everybody talks about the weather, but nobody ever does anything about it.” Well, Jesus can actually do something about it, and He is the only one who can.

After rebuking the storm, Jesus issues a rebuke to the disciples as well: “Why are you so afraid? Do you still have no faith?” (Mark 4:40). In essence, He was also saying “Peace, be still” to the disciples. “Calm down. I was always in complete control.”

When we read the account of Jesus’ saying “Peace, be still” today, we need to remember that Jesus is always in control of our circumstances, and, when we trust Him, He will calm the raging inside our souls. When we find ourselves raging and tossing and turning on the inside, Philippians 4:6–7 tells us what to do: “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.” While it is great to see the storm around us calm down, it is even more important that our souls are calm in the midst of the storm. God has not promised to bring peace to every storm, but He has promised to give us peace through any storm if we will trust Him to take care of us.

The song “Sometimes He Calms the Storm” by Benton Kevin Stokes and Tony W. Wood beautifully communicate this truth:

Sometimes He calms the storm
With a whispered “Peace, be still.”
He can settle any sea,
But it doesn’t mean He will.

Sometimes He holds us close
And lets the wind and waves go wild;
Sometimes He calms the storm,
And other times He calms His child.

An evil and adulterous generation seeks for a sign

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

Why does Jesus say that “an evil and adulterous generation seeks for a sign” (Matthew 12:39)?

As Jesus traveled around ministering with His disciples, He performed many miracles, signs, and wonders. These signs were evidence of His divine authority, causing many to believe His message and respond to Him in faith. But the Pharisees, who also witnessed these signs, were filled with wickedness and unbelief, and they “plotted how they might kill Jesus” (Matthew 12:14). When they asked Jesus for a sign to prove He was the Messiah, the Lord saw beyond their words into their treacherous, faithless hearts. Jesus responded, “An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of the prophet Jonah” (Matthew 12:39, ESV).

A similar exchange took place in Matthew 16:1–4. The Pharisees and Sadducees came to test Jesus, “demanding that he show them a miraculous sign from heaven to prove his authority” (verse 1, NLT). Again, Jesus confronted their unbelief, noting that they could interpret meteorological signs, but not “the signs of the times. An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of Jonah” (Matthew 16:2–4, ESV).

The “sign of Jonah” is a reference to Jesus Christ’s death, burial, and resurrection (see Matthew 12:40; cf. Jonah 1:17). The religious leaders already had more than enough proof of Jesus Christ’s identity. They knew the messianic prophecies Christ was fulfilling. They had seen with their own eyes His miracles of healing and exorcisms. What more could He do if these signs weren’t indisputable evidence enough? Nothing, concluded Jesus. The fact that they continued seeking a sign demonstrated the hardness of their unbelieving hearts. The only definitive sign they might accept to validate Christ’s authority would be His triumph over death on the cross (Romans 6:9; 2 Timothy 1:10). The Pharisees probably did not comprehend what Jesus meant just then, but they might have remembered and understood His words after the resurrection.

Scripture teaches that it’s wise to test the legitimacy of a person who claims to be God’s prophet (1 John 4:1). Jesus wasn’t saying that it is evil or wrong to seek for a sign. God gave signs to Moses (Exodus 4:1–9) and Gideon (Judges 6:11–22) to validate His Word. He urged King Ahaz, “Ask the Lord your God for a sign, whether in the deepest depths or in the highest heights” (Isaiah 7:11; see also Isaiah 7:10–25). Miraculous signs are sometimes the catalyst to spark a person’s faith and trust in Jesus (see John 2:23; 11:45). God gives signs to help those struggling to believe (John 4:43–54).

The purpose of a divine sign is always to lead people to respond to God’s message in faith. The scribes and Pharisees asked for a sign to trick Jesus and ultimately destroy Him. For this reason, Jesus said to them, “An evil and adulterous generation seeks for a sign.” He perceived the rebellion and unbelief in their hearts. Moreover, Jesus recognized these men as spokespersons for an entire generation of unfaithful, unbelieving people.

The term adulterous generation refers to the Old Testament concept that adultery or sexual infidelity, in a spiritual sense, is equivalent to apostasy or idolatry (see Jeremiah 3:20; Isaiah 57:3; Ezekiel 16:32; Hosea 1—3). Jesus said, “If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of them when he comes in his Father’s glory with the holy angels” (Mark 8:38). James wrote, “You adulterers! Don’t you realize that friendship with the world makes you an enemy of God? I say it again: If you want to be a friend of the world, you make yourself an enemy of God” (James 4:4, NLT). God considers His spiritual union with His people to be as intimate and exclusive as the bond between a husband and wife (see Ezekiel 16:8; Isaiah 54:5; Jeremiah 3:14; 31:32; Ephesians 5:31–32).

Believing people with faithful hearts may indeed be given a sign from God—to confirm His Word (Hebrews 2:3–4; Mark 16:20); to assure them of His presence (Exodus 3:1–5); to demonstrate His power (Jeremiah 32:21); to warn against rebellion (Numbers 17:10; 1 Samuel 2:34); and to encourage them (Deuteronomy 7:17–19; Matthew 2:9–10). The insincere unbelievers of “an evil and adulterous generation” in Jesus’ day sought for a sign, but none was given to it except the death, burial, and resurrection of Jesus Christ.

Mystery of iniquity

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

What is the mystery of iniquity?

The phrase the mystery of iniquity occurs in the KJV of 2 Thessalonians 2:7, “For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.” Other translations render the phrase as “the secret power of lawlessness” (NIV) or “the mystery of lawlessness” (ESV and NASB). Before we attempt to interpret the meaning of this phrase, let’s look at the context of the passage in question:

Concerning the coming of our Lord Jesus Christ and our being gathered to him, we ask you, brothers and sisters, not to become easily unsettled or alarmed by the teaching allegedly from us—whether by a prophecy or by word of mouth or by letter—asserting that the day of the Lord has already come. Don’t let anyone deceive you in any way, for that day will not come until the rebellion occurs and the man of lawlessness is revealed, the man doomed to destruction. He will oppose and will exalt himself over everything that is called God or is worshiped, so that he sets himself up in God’s temple, proclaiming himself to be God. Don’t you remember that when I was with you I used to tell you these things? And now you know what is holding him back, so that he may be revealed at the proper time. For the secret power of lawlessness is already at work; but the one who now holds it back will continue to do so till he is taken out of the way. And then the lawless one will be revealed, whom the Lord Jesus will overthrow with the breath of his mouth and destroy by the splendor of his coming. The coming of the lawless one will be in accordance with how Satan works. He will use all sorts of displays of power through signs and wonders that serve the lie, and all the ways that wickedness deceives those who are perishing. They perish because they refused to love the truth and so be saved. For this reason God sends them a powerful delusion so that they will believe the lie and so that all will be condemned who have not believed the truth but have delighted in wickedness (2 Thessalonians 2:1–12, emphasis added).

Paul’s intent in this passage is to correct a false teaching that was being propagated, namely, that the Day of the Lord (the end times’ judgment) had already come and the Christians of Thessalonica had been left behind to endure it. Paul wants to set the record straight about Christ’s return and our gathering together to Him—the rapture. Paul states that the two events that go before the Day of the Lord are the apostasy (or “the rebellion”) and the revelation of the man of lawlessness (the Antichrist). The “mystery of iniquity” that will one day culminate in the appearance of the Antichrist is already at work in the world, but it is being restrained for now so that the world is not as evil as it could be (but will be, once the Restrainer is removed from the world).

What is the apostasy? The Greek word apostasia in 2 Thessalonians 2:3 means “departure, falling away, defection, revolt.” This end times’ apostasy is the mass “falling away” of people from God as the world prepares to receive the lawless one who claims to be God (verse 4). It is an unprecedented, worldwide revolt against all things godly, and even many who claim to be Christians will be caught up in it. Another possibility, espoused by a small minority of scholars, is that the “apostasy” is the “departure” of the church from the world, that is, the rapture that Paul alludes to in verse 1 and which he had previously discussed in 1 Thessalonians 4:13–18. It is important to note that a pre-trib interpretation does not require equating apostasia with the rapture.

Who is this man of lawlessness? He is a literal person, often referred to as the Antichrist. He will be Satan’s henchman, a pseudo-Christ who will perform miracles, signs, and wonders by the power of Satan and ultimately deceive the world. John wrote that many antichrists will precede the coming of the ultimate Antichrist (1 John 2:18), referred to as “the beast” in Revelation 13:1–10, “the little horn” in Daniel 7:8, and “the king who does as he pleases” in Daniel 11:36.

The mystery of iniquity is already at work in the world. The forces that would bring the Antichrist to power are eager to establish his unholy kingdom, but they are currently being restrained (2 Thessalonians 2:6–7). What or who is the Restrainer? Possibilities include the Holy Spirit, the church, human governments, and angels. The Thessalonians knew the identity of the Restrainer, so Paul did not elaborate (verse 6). We believe the best answer is that the Holy Spirit is the Restrainer. The Spirit convicts the world and indwells the church, enabling God’s people to be a limiting influence on the world’s evil. The presence of the Holy Spirit in the world is right now thwarting the revelation of the man of lawlessness. Wickedness gets no traction in seizing global power—but this will change. Upon the departure of the church from this earth (at which time the Holy Spirit’s indwelling presence will depart), the mystery of iniquity will have free rein, and the tribulation on earth will begin (Matthew 24).

What exactly is the mystery of iniquity (KJV) or the secret power of lawlessness (NIV) that is being restrained by the Holy Spirit? The word mystery denotes something hidden for a time before God chooses to reveal it. Some “mysteries” revealed in the New Testament include the doctrine of the Gentile church (Romans 16:25–27; Ephesians 3:4–12; Colossians 1:25–27) and the rapture (1 Corinthians 15:51–52). This particular “mystery” in 2 Thessalonians 2:7 concerns the working of lawlessness in the world, leading to a worldwide rebellion against God. It works in secret right now, but it is working. The revelation of this lawlessness will coincide with the revelation of the Antichrist, mentioned in 2 Thessalonians 2:8. The man of sin’s rise to power will represent a climax of lawlessness, a satanic movement against the administration of God. This secret, behind-the-scenes movement is as yet restrained but waiting to be revealed.

The mystery of iniquity has been at work for a long time—since Paul’s day—and, when it finally erupts in all its hideousness, the world will be shaken to its core. The Antichrist, who leads the descent into lawlessness, will set a new standard of depravity. The enormity of the acts of moral monsters such as Stalin, Hitler, Pol Pot, Idi Amin, Robespierre, and Caligula will pale in comparison to the evil of the Antichrist.

Believers have the privilege of helping restrain the mystery of iniquity even as they look for their blessed hope, the Savior, Jesus Christ. At His second coming, Jesus will reign as the King of kings and the Lord of lords. By the breath of His mouth, He will destroy the works of the enemy. The Antichrist will have “his power . . . taken away and completely destroyed forever” (Daniel 7:26).

Debased mind

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

What is a debased mind in Romans 1:28?

A key theme in the book of Romans is the righteousness of God. Before presenting his case that humans can partake of God’s righteousness by placing their faith in Jesus Christ (Romans 3:21—8:31), the apostle Paul explained why they need it. In Romans 1:18–32, he began his argument. Even though God has unmistakably revealed Himself through creation (Romans 1:20), people persistently reject Him because they are condemned, powerless, and hopeless apart from Him. Since some people refuse to acknowledge God, Paul asserted, “God gave them up to a debased mind and to things that should not be done” (Romans 1:28, NRSV).

When we willfully choose to trade the glory of God and the truth about God for lies, to worship idols and created things instead of the Creator, God gives us what our heart desires, and we fall deeper and deeper into moral decline. One aspect of the downward spiral described by Paul in Romans 1:18–32 is “a debased mind.” The word for “debased” in the original Greek means “morally reprehensible, depraved, worthless, despicable.” The expression is alternatively translated as “corrupt mind” (CSB), “foolish thinking” (NLT), and “worthless mind” (HCSB).

God has given humans internal (Ecclesiastes 3:11) and external (Acts 17:23–31; Romans 1:20) evidence of His existence. Some even “knew God, but they wouldn’t worship him as God or even give him thanks. And they began to think up foolish ideas of what God was like. As a result, their minds became dark and confused” (Romans 1:21, NLT). They became like the people of Noah’s time: “The Lord saw how great the wickedness of the human race had become on the earth, and that every inclination of the thoughts of the human heart was only evil all the time” (Genesis 6:5).

Paul stated that a debased mind leads people into “every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice. They are gossips, slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents; they have no understanding, no fidelity, no love, no mercy. Although they know God’s righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them” (Romans 1:29–32).

A debased mind cannot discern what is good, righteous, moral, or ethical. It estranges people from God, making them “his enemies, separated from him by [their] evil thoughts and actions” (Colossians 1:21, NLT). Paul explained, “Those who live according to the flesh have their minds set on what the flesh desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires. The mind governed by the flesh is death, but the mind governed by the Spirit is life and peace. The mind governed by the flesh is hostile to God; it does not submit to God’s law, nor can it do so” (Romans 8:5–7).

A debased mind substitutes what is good for what is evil. It exchanges “the truth about God for a lie” (Romans 1:25). It places more importance on the creation than the Creator (Isaiah 44:16–18). It seeks guidance from the universe rather than pursuing the God of the universe. Paul warned Timothy, “These people always cause trouble. Their minds are corrupt, and they have turned their backs on the truth. To them, a show of godliness is just a way to become wealthy” (1 Timothy 6:5, NLT). According to Paul, “depraved minds and a counterfeit faith” describe the condition of false teachers (2 Timothy 3:8).

Paul urges Christians to “no longer live as the Gentiles do, in the futility of their thinking. They are darkened in their understanding and separated from the life of God because of the ignorance that is in them due to the hardening of their hearts” (Ephesians 4:17–18). As believers, we must guard our minds and “let the Spirit renew [our] thoughts and attitudes. Put on [our] new nature, created to be like God—truly righteous and holy” (Ephesians 4:23–24, NLT). We must let God transform all traces of our previously debased minds “by changing the way [we] think. Then [we] will learn to know God’s will . . ., which is good and pleasing and perfect” (Romans 12:2, NLT).

Seven bowls

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

What are the seven bowls/vials of Revelation?

The seven bowl or vial judgments are the final judgments of the tribulation period. They will be the most severe judgments the world has ever seen. The seven bowls are described in Revelation 16:1–21, where they are specifically called “the seven bowls of God’s wrath” (verse 1). Under the Antichrist, the wickedness of man has reached its peak, and it is met with God’s wrath against sin. The seven bowl judgments are called forth by the seventh trumpet.

The first bowl. The first angel pours out the first bowl on the land, “and ugly, festering sores broke out on the people who had the mark of the beast and worshiped its image” (Revelation 16:2). This plague is targeted at those who have committed themselves to the Antichrist; tribulation saints will not be affected by these sores.

The second bowl. The second bowl is poured out on the sea, turning the water “into blood like that of a dead person, and every living thing in the sea died” (Revelation 16:3). A third of the sea life had already perished with the sounding of the second trumpet (Revelation 8:9), and now the rest of the sea life is gone. The oceans are dead.

The third bowl. When the third bowl of God’s wrath is poured out, the rivers and freshwater springs also turn into blood (Revelation 16:4–5). The angel in charge of the water says, “You are just in these judgments, O Holy One,
you who are and who were;
for they have shed the blood of your holy people and your prophets,
and you have given them blood to drink as they deserve” (verses 5–6).
The altar in heaven responds,
“Yes, Lord God Almighty,
true and just are your judgments” (verse 7).

The fourth bowl. The fourth angel pours out his bowl on the sun, “and the sun was allowed to scorch people with fire. They were seared by the intense heat” (Revelation 16:8–9). Rather than repent of their sin, the wicked inhabitants of the earth “cursed the name of God, who had control over these plagues, but they refused to repent and glorify him” (verse 9).

The fifth bowl. The fifth of the seven bowls causes the kingdom of the beast to be plunged into great darkness. The pain and suffering of the wicked intensify, so that people gnaw their tongues in agony (Revelation 16:10–11). Still, the followers of the Antichrist “refused to repent of what they had done” (verse 11).

The sixth bowl. The sixth angel pours out his bowl of judgment on the Euphrates River. That river is dried up in preparation for the kings of the East making their way to their own destruction (Revelation 16:12). John then sees three unclean spirits “that looked like frogs” coming from the mouths of Satan, the Antichrist, and the false prophet (verse 13). These demons perform miracles and deceive the kings of the earth and gather them to the final battle on the Day of the Lord (verse 14). Under demonic influence, “the kings [gather] together to the place that in Hebrew is called Armageddon” (verse 16).

The seventh bowl. The seventh bowl is emptied into the atmosphere. A loud voice in heaven says, “It is done!” (Revelation 16:17). The seventh bowl results in flashes of lightning and an earthquake so severe that “no earthquake like it has ever occurred since mankind has been on earth, so tremendous was the quake” (verse 18). Jerusalem is split into three parts, and the cities of the world collapse (verse 19). Islands are flooded, and mountains disappear (verse 20). Giant hailstones, “each weighing about a hundred pounds, fell on people” (verse 21). Those under judgment “cursed God on account of the plague of hail, because the plague was so terrible” (verse 21).

One of the angels of the seven bowl judgments then shows John the fate of Babylon the Great (Revelation 17), as God avenges “the blood of prophets and of God’s holy people, of all who have been slaughtered on the earth” (Revelation 18:24). The world mourns the fall of Babylon (chapter 18), but heaven rejoices (chapter 19). Jesus Christ then returns in glory to defeat the armies of the Antichrist at Armageddon (Revelation 19:11–21) and to set up His kingdom on earth (Revelation 20:1–6).

Seven seals

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

What are the seven seals of Revelation?

The seven seals are one of a series of end-times judgments from God. The seals are described in Revelation 6:1–17 and 8:1–5. In John’s vision, the seven seals hold closed a scroll in heaven, and, as each seal is broken, a new judgment is unleashed on the earth. Following the seal judgments are the trumpet judgments and the bowl or vial judgments.

The prelude to the opening of the seven seals in John’s vision is a search for someone worthy to open the heavenly scroll in Revelation 5. John writes, “I saw in the right hand of him who sat on the throne a scroll with writing on both sides and sealed with seven seals” (Revelation 5:1). This scroll contains the judgments of God; the fact that it is written on both sides indicates the extensive nature of the judgment pending. A mighty angel cries out, “Who is worthy to break the seals and open the scroll?” (verse 2). No one was found worthy of breaking the seals and opening the scroll, a fact that causes John to mourn (verse 3–4). If the scroll could not be opened, then wickedness would not be judged and evil would continue to infect the earth.

As John is weeping over the unopened scroll and its unbroken seven seals, he receives good news: “The Lion of the tribe of Judah, the Root of David, has triumphed. He is able to open the scroll and its seven seals” (Revelation 5:5). “Then I saw a Lamb, looking as if it had been slain, standing at the center of the throne. . . . He went and took the scroll from the right hand of him who sat on the throne” (verses 6–7). This is a picture of Jesus Christ, the Lamb who was slain who is also the Lion of judgment. Jesus is the only one worthy to judge the world (cf. John 5:22). As He takes the scroll to open the seals and pronounce judgment on the unbelieving world, the beings in heaven glorify Him with a new song:
“You are worthy to take the scroll
and to open its seals,
because you were slain,
and with your blood you purchased for God
persons from every tribe and language and people and nation. . . .
Worthy is the Lamb, who was slain,
to receive power and wealth and wisdom and strength
and honor and glory and praise!” (verses 9 and 12).

Amid the worship due to Him, the Lamb begins to open the seals (Revelation 6:1). With each seal opened, the scroll is able to be unrolled a little more, revealing bit by bit the judgments God has in store during the tribulation period. The first four of the seven seals release what are known as the Four Horsemen of the Apocalypse, because the judgments appear symbolically as a horse and rider bringing devastation in their wake.

The first seal. The first seal introduces the Antichrist (Revelation 6:1–2). From the biblical description, we gather several details: he rides a white horse, which speaks of peace; at the beginning of the tribulation, the Antichrist will come under the pretense of bringing peace to the world (cf. Daniel 9:27). He is given a crown, which indicates that the Antichrist will exercise great authority (cf. Daniel 7:24–25). He holds a bow, which shows his true intentions, and he advances “as a conqueror bent on conquest” (Revelation 6:2).

The second seal. When the Lamb opens the second seal, great warfare breaks out on the earth (Revelation 6:3–4). This is symbolized by a rider with a large sword on a fiery red horse.

The third seal. The breaking of the third of the seven seals causes famine (Revelation 6:5–6). The rider that John sees is riding a black horse and “holding a pair of scales in his hand.” Then John hears a declaration that people will have to work all day to earn just a little food.

The fourth seal. The fourth seal is opened, and John sees a pale horse. “Its rider was named Death, and Hades was following close behind him” (Revelation 6:7–8). The result of this fourth seal is that one fourth of the earth’s population are killed “by sword, famine and plague, and by the wild beasts of the earth.”

The fifth seal. The scroll’s fifth seal reveals those who will be martyred for their faith in Christ during the tribulation (Revelation 6:9–11; cf. Matthew 24:9). The souls of these martyrs are pictured as dwelling under the altar in heaven. God hears their cries for justice, and He gives each of them a white robe. The martyrs are told to wait “until the full number of their fellow servants, their brothers and sisters, were killed just as they had been.” God promises to avenge them, but the time was not yet (cf. Romans 12:19).

The sixth seal. When the Lamb of God opens the sixth seal, a devastating earthquake occurs, causing massive upheaval and terrible devastation—along with unusual astronomical phenomena: the sun turns black, and the moon turns blood-red, and “the heavens receded like a scroll being rolled up, and every mountain and island was removed from its place” (Revelation 6:12–14). Survivors of the sixth seal, regardless of their social position, take refuge in caves and cry out to the mountains and the rocks, “Fall on us and hide us from the face of him who sits on the throne and from the wrath of the Lamb! For the great day of their wrath has come, and who can stand?” (verses 16–17).

After the opening of the sixth of the seven seals is an interlude in the book of Revelation. John describes the 144,000 Jews who will be protected during the tribulation (Revelation 7:1–8). Then, in heaven, he sees “a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and before the Lamb” (verse 9). These people wear white robes, hold palm branches, and shout:
“Salvation belongs to our God,
who sits on the throne,
and to the Lamb” (verse 10).
John is told who this white-clad multitude is: “These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb” (verse 14). They are given the promise that
“‘Never again will they hunger;
never again will they thirst.
The sun will not beat down on them,’
nor any scorching heat. . . .
‘And God will wipe away every tear from their eyes’” (verses 16–17; cf. Isaiah 25:8; 49:10).

The seventh seal. When the Lamb opens the seventh seal, “there was silence in heaven for about half an hour” (Revelation 8:1). The judgments that lead up to the close of the tribulation are now visible in the scroll and are so severe that a solemn silence falls upon all of heaven. The seventh seal obviously introduces the next series of judgments, for John immediately sees seven angels who are handed seven trumpets ready to sound (verse 2). An eighth angel takes a censer and burns “much incense” in it, representing the prayers of God’s people (verses 3–4). The angel then took the same censer, “filled it with fire from the altar, and hurled it on the earth; and there came peals of thunder, rumblings, flashes of lightning and an earthquake” (verse 5).

Once the seven seal judgments are finished, the next part of the tribulation, featuring the seven trumpet judgments, is ready to begin.

Truth will set you free

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

What does it mean that “the truth will set you free” (John 8:32)?

“The truth will set you free” is a common saying in academic circles that want to promote academic freedom and the power of learning. Many universities have this statement emblazoned on a sign near the entrance of a building. But “the truth will set you free” did not originate in academia; Jesus said it in John 8:32. In context, Jesus’ statement has nothing to do with classroom learning. In fact, John 8:32 speaks of a higher form of knowledge than is capable of being learned in a classroom.

Jesus had just finished a speech at the temple where He delineated differences between Himself and His listeners. “You are from below; I am from above. You are of this world; I am not of this world. I told you that you would die in your sins; if you do not believe that I am he, you will indeed die in your sins” (John 8:23–24). The result of Jesus’ message was that “even as he spoke, many believed in him” (verse 30). Then, in verse 31, Jesus begins to speak just to those who had believed.

“Jesus said, ‘If you hold to my teaching, you are really my disciples’” (John 8:31). True discipleship is more than intellectual assent; those who are “really” followers of Christ will “hold to” His Word. That means they will not only accept His teachings as truth, but they will also obey His teachings. Action is proof of faith (cf. James 2:17).

True disciples of Jesus believe that He speaks the truth about God and the Scriptures. They also know that He is who He claims to be. Back in verse 25, the people asked Jesus who He was, and He responded, “Just what I have been telling you from the beginning.” There may be a tinge of exasperation in His response; He had repeatedly made known that He was the Messiah, the one they had anticipated for many years.

Verse 32 begins with, “Then you will know the truth.” “You” refers to those who are true disciples of Jesus. True disciples will know the truth. More than that, their eyes are opened to a greater understanding of the truth (cf. 1 John 5:20).

The truth Jesus’ disciples receive brings with it freedom. Jesus continues, “And the truth will set you free” (verse 32). At that point in history, the Jews were under the rule of the Roman government. Even though Rome gave them an exceptional amount of autonomy, they were keenly aware of the Roman presence around them in the form of soldiers, governors, and empirically appointed kings. When Jesus said the truth would set them free, however, He was not talking about political freedom (though the following verses indicate that’s how the Jews took it). Jesus provides the best commentary for His own statement in verse 34. Jesus explains, “Very truly I tell you, everyone who sins is a slave to sin.” Being a slave to sin is the ultimate bondage.

The freedom Jesus offers is a spiritual freedom from the bondage of sin—that is, release from the lifestyle of habitual lawlessness. He continues with an analogy: “Now a slave has no permanent place in the family, but a son belongs to it forever” (verse 35). The people would have understood Jesus to mean that they were not members of God’s family, despite their biological relationship to Abraham (verse 37), because they were slaves to sin. If they were to become disciples of Jesus, they would know the truth of their condition and the truth about Christ, and Jesus would set them free. Believers would be freed from their bondage and brought into the family of God.

Jesus is the Truth (John 14:6). Knowing the Truth will set one at liberty—free from sin, free from condemnation, and free from death (Romans 6:22; 8:1–2). Jesus came to proclaim liberty to the captives (Luke 4:18). “Live as people who are free, not using your freedom as a cover-up for evil, but living as servants of God” (1 Peter 2:16, ESV).