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Tag: New Testament

Ministering Spirits

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

Angels are ministering spirits

What does it mean that angels are ministering spirits (Hebrews 1:14)?

Hebrews 1:14 includes information about the ministry of elect angels to believers: “Are not all angels ministering spirits sent to serve those who will inherit salvation?” Angels are spiritual beings involved in many different tasks, and part of the elect angel’s work is to serve, or minister to, believers in different ways.

The Greek word for “ministering” refers to being in service to others. Being servants, angels are said to “serve” believers, which in the original Greek has the idea of someone waiting a table. The author of Hebrews refers to angels as ministers or servants to those who have trusted in Jesus for salvation, and the context of Hebrews 1 specifically contrasts the service of angels with the greater work of Jesus, since He is superior to angels (Hebrews 1:5–14).

As “ministering spirits,” angels serve believers in several ways. At times, angels are sent by God to answer prayers. An example of this is when Peter was imprisoned shortly after the execution of James (Acts 12). As Peter was in his cell chained between two guards, “the church was earnestly praying to God for him” (verse 5). “Suddenly an angel of the Lord appeared and a light shone in the cell. He struck Peter on the side and woke him up. ‘Quick, get up!’ he said, and the chains fell off Peter’s wrists” (verse 7). The arrival of an angel to rescue Peter was an obvious answer to the church’s prayer. God can use angels to answer our prayers just as He did in this instance, even if it is not in a visible manner.

Another way that angels are ministering spirits is that they are sometimes sent to encourage believers. In Scripture, angels encouraged and attended the Lord Jesus at least twice: after He was tempted in the desert for 40 days and 40 nights and in the Garden of Gethsemane (Matthew 4:11; Luke 22:43). Paul was encouraged by an angel during a storm at sea (Acts 27:23–24).

Providing protection for believers is another service that angels do for the Lord (see Psalm 91:11). An army of angels surrounded Elisha in 2 Kings 6, protecting him from the Arameans. Daniel was protected in the lions’ den by an angel who “shut the mouths of the lions” (Daniel 6:22). Many people believe in personal “guardian angels”; it could be that every believer has an angel assigned to him for protection, but there is nothing specifically stated in the Bible about personal guardian angels.

Despite the ministries that angels carry out for believers, it is important to remember that the Lord of hosts is our Savior, and He is the one who ultimately sends them. Angels do not act on their own accord, nor are they omniscient or omnipresent (Psalm 148:5). The holy angels do God’s bidding. It is God alone who deserves the praise and glory for the answered prayers, encouragement, protection, and service that angels carry out for believers.

We are grateful for the “ministering spirits” that God has ordained, and we give God praise for His care for us. For all their power and glory, the elect angels know their role as servants of the Most High. Like the angel in Revelation emphatically said to John when the apostle tried to worship him, “Don’t do that! I am a fellow servant with you and with your fellow prophets and with all who keep the words of this scroll. Worship God!” (Revelation 22:9).

God has not given us the spirit of fear

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

but of power and of love and of a sound mind

What does it mean that God has not given us a spirit of fear (2 Timothy 1:7)?

Before Paul’s death, Paul writes a letter of encouragement and exhortation to Timothy, his beloved protégé. Timothy has a shy personality and feels uneasy about his weighty responsibilities. Paul does not want fear to stifle Timothy’s ministry or his gift from God, so he addresses Timothy’s spirit of fear.

Paul says, “For God has not given us a spirit of fear, but of power and of love and of a sound mind” (2 Timothy 1:7, NKJV). The Greek word for “fear” in this verse does not refer to reverential fear that is often associated with fear of the Lord. Rather, the word refers to cowardice or timidity. Matthew 25:14–30 provides an example of this type of fear. A master entrusts three servants with gold before embarking on a journey, and only two of the servants increase the master’s wealth during his absence. The third servant fears the master and buries his gold. The master responds to the servant’s cowardice by taking back the gold and giving it to the servant with the most gold. The servant’s fearful spirit hindered his full devotion to the master and his ability to make wise decisions.

In the context of 2 Timothy 1:7, Paul speaks of fear in sharing the gospel amidst persecution. The frightening circumstances surrounding Timothy’s calling to share the gospel add additional anxiety to his already timid personality. Paul encourages Timothy by reminding him of his heritage of faith. His grandmother Lois and mother Eunice provided an example of devout faithfulness to God throughout Timothy’s life. They likely taught him the Jewish Scriptures and showed him how to be an honorable man of God. Paul writes that Lois and Eunice’s sincere faith lives inside Timothy. Paul’s motivation in addressing Timothy’s spirit of fear is not that he doubts Timothy’s sincerity of faith. Rather, he desires to restore Timothy’s courage. Paul goes on to exhort Timothy to fan into flame his God-given gift. Gifts flourish when surrendered to God, and they decay when we allow fear to paralyze us. Fear can hinder a gift’s effectiveness, and Paul says that power, love, and a sound mind will aid Timothy’s flourishing and work toward God’s glory.

As Paul reminds Timothy that God has not given us a spirit of fear, he focuses on the Spirit who gives us “power, love and self-discipline” (2 Timothy 2:7, NLT). The spirit of power produces bravery and the resolution necessary to face and endure danger and difficulty. The spirit of love fuels sacrificial service toward God and mankind. Lastly, a sound mind cultivates self-control, alertness, and truth. Paul does not want fear of man or fear of death to keep Timothy from sharing the gospel. For the rest of 2 Timothy, Paul continues to prepare Timothy for a bold, gospel-focused life.

We should not give in to a spirit of fear. When we focus on our anxiety or on our own ability to obey and follow Christ, fear and timidity are the result. Yielding to the Spirit who gives us power, love, and alertness refocuses and calms us. It is only through God’s strength that we can boldly, lovingly, and accurately share the gospel. May we never allow fear to hinder us from sharing the gospel, but instead rely on God to give us courage!

Chosen generation

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

What does it mean that “you are a chosen generation” (1 Peter 2:9)?

In 1 Peter 2:9, the apostle Peter describes believers in Jesus Christ with these remarkable words: “But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light” (NKJV). Other translations render the expression chosen generation as “chosen people” (NIV) or “chosen race” (NASB).

Is the phrase you are a chosen generation speaking of predestination and election—God’s predetermination of who will be saved—or does it mean something else?

In this passage, Peter weaves in Old Testament Scripture to define some of the extraordinary spiritual riches that Christians possess in Jesus Christ. He draws specifically from Isaiah 43:20–21, where God speaks of “my chosen people, the people whom I formed for myself that they might declare my praise” (ESV). Peter also borrows the exact words found in Exodus 19:6, in which God identifies His people as a “royal priesthood.” God’s chosen people are no longer restricted to the Hebrews of Israel only; His holy nation now embraces the church of Jesus Christ, which includes both Jews and Gentiles.

Peter is reminding the church precisely how valuable every member is to God. When Peter says, “You are a chosen generation,” he is emphasizing God’s loving initiative in salvation. God draws us to Himself and places us, “like living stones,” as part of His church (1 Peter 2:5).

Peter is also stressing God’s ownership of our lives, as He is the One who chooses the “chosen generation.” Throughout history, God has claimed for Himself a people to be His very own prized possession. Believers in Jesus Christ are the people God has chosen to possess. We may be ordinary people, but because God owns us, our lives take on immeasurably great value.

The doctrines of predestination and election are unmistakably biblical (Mark 13:20; Ephesians 1:4–5; Revelation 13:8; Revelation 17:8). God chooses people to be the objects of His unmerited favor and grace, not because of their worthiness or anything they do to deserve it. At the heart of God’s choosing a people is His love (Deuteronomy 7:7–8; 10:14–17; Hosea 11:1, 4; 14:4; Jeremiah 31:2–3). Nothing can adequately explain the love of God for sinners; it must be received by faith.

God dwells among His people (Exodus 25:8; John 14:16–17). His chosen generation is His inheritance, His prized possession, His treasure (Deuteronomy 32:9; Exodus 19:5). He shelters them, carries them in His arms, bears them on His shoulders, holds them in His hands, and seats them at His feet (Deuteronomy 33:3, 12, 27; Isaiah 49:16). He loves them with a jealous love and insists that they worship Him exclusively (Exodus 20:5). He has given them His name (Numbers 6:22–27). All of these wonderful riches have come to us not because we deserve them or have earned them, but because God chose us in His mercy and love to belong to Him.

The second half of Peter’s statement describes the believer’s response to being God’s chosen people: “As a result, you can show others the goodness of God, for he called you out of the darkness into his wonderful light” (1 Peter 2:9, NLT). The NIV says, “That you may declare the praises of him who called you out of darkness into his wonderful light.” Declare means “to advertise, to proclaim.” The incredible blessings that Christians have inherited in Christ are not only to be received with gratitude but are to motivate believers to testify of the goodness of God and Christ. We are like panels of stained glass through which the sun pours, illuminating the darkness. Positioned just where God has placed us, we channel His marvelous light and spread the multifaceted glory of His goodness and love.

God resists the proud

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

What does it mean that God resists the proud (1 Peter 5:5)?

First Peter 5:5 says, “Likewise you younger people, submit yourselves to your elders. Yes, all of you be submissive to one another, and be clothed with humility, for ‘God resists the proud, But gives grace to the humble’” (NKJV). Here, Peter draws from Proverbs 3:34 to motivate Christians to adopt an attitude of humility. Scripture extols humility as a virtue and identifies pride as a vice. In fact, God resists, or opposes, the proud (cf. James 4:6).

The imagery presented is of God actively opposing the proud, akin to a government thwarting the advances of terrorists or a tide resisting a boat moving against its current. God sets up resistance to proud people. Pride, a grave sin in Scripture, is the foundation of other sinful actions. Lucifer exemplified pride when he raged against God (Isaiah 14:12–15), and the first humans displayed pride by disregarding God’s explicit command (Genesis 3:1–7). The Israelites’ persistent struggles with God were often rooted in their pride and unbelief (see Exodus 32:1–6; Hosea 13:6; Amos 4:1–5). Whenever humans sin, their actions can be traced back to a rejection of God and His commands, which is a manifestation of pride.

Ecclesiastes 7:29 states, “God created people to be virtuous, but they have each turned to follow their own downward path” (NLT). This is true of our first parents, Adam and Eve, and all of humanity following them. In our pride we incline toward self-rule, and we turn away from God and His standards. As Paul articulated, “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” (Romans 1:22).

The antidote to pride is humility, which entails acknowledging our status as sinners and turning to the Savior who sacrificed His life for our reconciliation with the Father. True humility involves laying down our arms, ceasing to do battle against the Lord, and pledging loyalty to the Father. Humility requires us to steer our boat to flow with God’s tide, not against it. God gives grace to the humble.

Scripture provides numerous instances of God actively resisting the proud. King Nebuchadnezzar, for example, suffered a period of insanity after pridefully attempting to claim the glory for Babylon’s achievements (Daniel 4:28–33). King Herod faced a tragic fate when he sought to be exalted as a god (Acts 12:20–23). Various nations were judged for their pride, including Moab (Zephaniah 2:9–10), Judah (Jeremiah 13:9), Israel (Isaiah 9:9), Philistia (Zechariah 9:6), Assyria (Zechariah 3:11), and Edom (Obadiah 1:2–4).

Isaiah 2:11–12, 17 has a warning for all who would think more highly of themselves than they ought to think:
The eyes of the arrogant will be humbled
and human pride brought low;
the Lord alone will be exalted in that day.
The Lord Almighty has a day in store
for all the proud and lofty,
for all that is exalted
(and they will be humbled). . . .
The arrogance of man will be brought low
and human pride humbled;
the Lord alone will be exalted in that day.

Pride is a dead-end street full of resistance from God: “Pride goes before destruction, a haughty spirit before a fall” (Proverbs 16:18). We must avoid pride and embrace humility. That journey begins with acknowledging our need for a Savior.

Elect lady in 2 John

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

Who is the elect lady in 2 John?

John begins his second epistle with these words: “The elder to the elect lady and her children, whom I love in truth” (2 John 1:1, ESV). The apostle identifies himself as “the elder,” a title that reflects both his age at the time of the writing and his authority in the early church. The letter is written in sincere love—the words truth and love are found five times each in the first six verses. And the recipient of the epistle is a lady and her children—the “elect” lady, to be precise.

The word elect means “chosen.” In fact, the NIV translates 2 John 1:1 with the phrase “chosen by God.”

There are two categories of those who are elect, or chosen, in Scripture: those who are part of the nation of Israel and those who are in the universal Church. Paul says about the nation of Israel, “Theirs is the adoption to sonship; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises. Theirs are the patriarchs, and from them is traced the human ancestry of the Messiah, who is God over all, forever praised! Amen” (Romans 9:4–5). The Jews are the chosen people of God to bring about His purposes in the world (see Deuteronomy 7:6; John 4:22; and Romans 11:28).

But the lady of 2 John is called “the elect” not because she was Jewish (we don’t know her ethnic background) but because she was part of the church. The universal Church is comprised of all people who believe that Jesus Christ is the Savior who died on the cross to bear the guilt and pay the penalty of their sin and who conquered death at His resurrection. The universal Church came into existence on the Day of Pentecost (Acts 2) and will be taken from the earth at the rapture (1 Thessalonians 4:13–18). The Bible clearly teaches that the church is elect—i.e., they are chosen by God “before the foundation of the world” (Ephesians 1:4; cf. Revelation 13:8).

John calls the lady in 2 John “the elect” because she believed in Jesus Christ and was therefore saved; she was a member of the universal Church. Some interpreters see the lady not as an individual but as a symbol of the church as a whole or of a local body of believers. But that interpretation makes it difficult to explain who her “children” are. It is better to view this lady as an unnamed friend of John who had actual children who were serving the Lord.

There are actually two elect ladies mentioned in 2 John. The apostle concludes his letter by relaying a message: “The children of your elect sister greet you” (2 John 1:13, ESV). So, we have an “elect lady” who receives the letter, and she has an “elect sister” whose children (her nieces and nephews) also know John. The mention of this other elect lady and her children further supports the view that John is writing to actual individuals. The lady and her family were chosen by God, redeemed by Christ, and made part of the family of God (John 1:12).

Church at Thessalonica

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

What is the history and significance of the church at Thessalonica?

Thessalonica was a prominent city in Macedonia (in modern-day Greece) due to its location: it had a seaport on the Aegean Sea and was a principal stop on the Egnatian Way, a major Roman road. Paul and Silas traveled to Thessalonica from Phillipi on Paul’s second missionary journey to preach the news about Jesus. He spent three weeks teaching in the Jewish synagogue, but most of the Thessalonian Jews became indignant and formed a mob to drive the men out of the city. However, “some of the Jews were persuaded and joined Paul and Silas, as did a large number of God-fearing Greeks and quite a few prominent women” (Acts 17:4). That was the beginning of the church at Thessalonica.

In Thessalonica, Paul and Silas stayed with a man named Jason, and when the Thessalonian mob decided to get rid of the missionaries, they rushed Jason’s house and dragged him into the streets. After a hasty consultation with city officials, they made Jason post bond and released him. Meanwhile, the new Thessalonian believers hid Paul and company until dark and then sent them on to Berea, a city about 45 miles to the southwest (Acts 17:10). In Berea, Paul found a much more receptive audience (verses 11 and 12).The Bereans considered Paul’s words and compared them with the Scriptures instead of taking offense and resisting the gospel as the Thessalonians had.

Even though Paul and Silas had left their city, the unbelieving Thessalonian Jews were not satisfied. They followed the missionaries to Berea and tried to stir up the crowd against them there as they had done in their own city (Acts 17:13). The Berean believers smuggled Paul to the coast where he boarded a ship for Athens. Silas and Timothy remained in Berea to teach and strengthen the new church there.

Not long after his initial visit to Thessalonica, Paul was in Corinth, where he wrote two letters that we now call 1 and 2 Thessalonians, addressed to the newfound church in Thessalonica. First Thessalonians is one of the first of Paul’s letters, or epistles, to churches. Despite the hostile environment the new believers experienced in Thessalonica, they were holding fast to the word that was preached to them, and news of their devotion to Christ was becoming well-known throughout Macedonia (1 Thessalonians 1:7–8).

Paul’s stay in Thessalonica had most likely been difficult for him. In his first letter to the church there, Paul mentions that he had to work during his time in that city, in addition to teaching and preaching, in order not to be a burden to his hosts (1 Thessalonians 2:9). Although Paul does not state what kind of work he did, it was most likely tent-making, which was a trade he was experienced in (Acts 18:1–3).

Due to the short time he had been able to spend in Thessalonica, Paul was concerned about the church there. He tried to return to them “again and again—but Satan blocked our way” (1 Thessalonians 2:18). So Paul sent Timothy to check on them and encourage them in their faith (1 Thessalonians 3:1–5). Paul “was afraid that in some way the tempter had tempted [them]” and that his labors among them had “been in vain” (verse 5). But Timothy returned to Paul bearing good news about the thriving church in Thessalonica, and Paul wrote the book of 1 Thessalonians to encourage them and to explain the “day of the Lord” more clearly.

It seems that, later, some people began teaching the Thessalonian church that the Lord had already come and that Judgment Day was upon them (2 Thessalonians 2:1–2). Worse yet, these false teachers were alleging that their message came from Paul. The apostle wrote 2 Thessalonians to allay their fears and teach them more fully about “the coming of our Lord Jesus Christ and our being gathered to him” (verse 1). They had not missed the coming of the Lord.

The church at Thessalonica, located as it was in a prominent city of Macedonia, had an ideal opportunity to share the gospel with the whole region. And that’s what they did, as “the Lord’s message rang out” from the Thessalonian church (1 Thessalonians 1:8). Just like the church in Thessalonica, many churches today are planted in areas hostile to the gospel. Paul’s exhortations and encouragement to the Thessalonians are also encouragements for those today who “have longed for His appearing” (2 Timothy 4:8). Paul’s words to his friends at the church in Thessalonica are timeless promises to us all.

I can do all things through Christ

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

Can I really do all things through Christ (Philippians 4:13)?

In Philippians 4:13 the apostle Paul writes, “I can do all this through him who gives me strength.” The “him” of this verse is the Lord Jesus, and Jesus is, of course, all-powerful (Colossians 2:10). But does this verse mean that we can do anything and everything we set our minds to?

The context of this verse focuses on the God-given power to endure any circumstance. Verse 12 notes, “I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want.” Paul had faced times of abundance, yet he had also faced many trials for his faith.

In 2 Corinthians 11:24–27, Paul shares some of his sufferings up to that point in his faith: “Five times I received from the Jews the forty lashes minus one. Three times I was beaten with rods, once I was pelted with stones, three times I was shipwrecked, I spent a night and a day in the open sea, I have been constantly on the move. I have been in danger from rivers, in danger from bandits, in danger from my fellow Jews, in danger from Gentiles; in danger in the city, in danger in the country, in danger at sea; and in danger from false believers. I have labored and toiled and have often gone without sleep; I have known hunger and thirst and have often gone without food; I have been cold and naked.” Despite these and other problems, Paul believed and taught he could persevere because he could do “all things through him who gives me strength.”

Also, the focus in Philippians 4 is what the believer can do through the strength that Christ gives. This is not a promise that Christians will have superpowers or that they will be invincible or immune to life’s challenges. Instead, the promise of Philippians 4:13 is that we will have strength from the Lord to faithfully endure the difficulties that arise in life.

This passage is not about having financial abundance. Some teach a prosperity gospel that says God will bless us financially if we are faithful; in contrast, Paul taught that the believer will endure suffering but can be content in any circumstance, given Christ’s strength. Just as Christ faithfully endured on the cross, His followers can faithfully endure the problems they face. In fact, Philippians 4:11 states, “I have learned to be content whatever the circumstances.” Paul focused on contentment, not earthly abundance.

Finally, Philippians 4:13 is part of a larger passage that addresses Christ’s ability to meet our needs. Christ can give contentment during times of plenty and of poverty. He can help us do all things through His strength. In Paul’s case, it was the strength to serve as a missionary despite facing intense suffering. In our lives, this same strength is available. Whether we serve in another country or help someone in our own community, Christ’s power can enable us to stand firm on His promises and endure the most difficult of life’s challenges. Paul concludes this passage with these words: “My God will meet all your needs according to the riches of his glory in Christ Jesus. To our God and Father be glory for ever and ever. Amen” (verses 19–20).

Christ lives in me

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

What is the meaning of “Christ lives in me” in Galatians 2:20?

Galatians 2:20 is a well-known passage with profound implications: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me.” This declaration of identity underscores the reality of all who have placed their trust in the Son. We must understand what Paul meant in this passage and its relevance in the 21st century.

First, let’s consider the context. The book of Galatians emphasizes salvation by grace through faith and rejects salvation by works. The argument extends beyond justification and addresses the Christian way of life. The early church faced a significant conflict as some Judaizers insisted that Gentile Christians must be circumcised to be fully accepted by God (see Acts 15). Apparently, some Gentile believers were succumbing to the pressure, prompting Paul to write this letter. In chapter 2, Paul recounts his visit to Jerusalem to meet with the church leaders. Following this, he confronts Peter for hypocrisy, and then comes Galatians 2:20.

The statement “Christ lives in me” holds profound theological significance. When we are born again, we become united with Christ in His life, death, and resurrection. Understanding our union with Jesus eliminates the need to rebuild the old system of law-keeping. Paul describes this union in his letter to the Romans:

Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life. For if we have been united with him in a death like his, we will certainly also be united with him in a resurrection like his. For we know that our old self was crucified with him so that the body ruled by sin might be done away with, that we should no longer be slaves to sin—because anyone who has died has been set free from sin.

Now if we died with Christ, we believe that we will also live with him. For we know that since Christ was raised from the dead, he cannot die again; death no longer has mastery over him. The death he died, he died to sin once for all; but the life he lives, he lives to God. In the same way, count yourselves dead to sin but alive to God in Christ Jesus. (Romans 6:3–11)

Our union with Christ resolves one objection people have to the concept of grace. If we are declared righteous through faith in Christ rather than through obedience to the law, does that mean we can cast off all moral restraints and live however we want? After all, where sin increased, grace abounded even more (Romans 5:20). The answer lies in our new identity, rooted in our union with Christ. We identify with Him and live as He does, which means we live for God.

Moreover, the Holy Spirit, sent by the Son, dwells within us. It is through the Spirit’s supernatural connection that we are bound to Christ. Our lives are no longer lived for ourselves; instead, we follow Christ under the influence of the Spirit, bringing glory to the Father.

Our identity in Christ also carries personal implications. Believing that Christ lives in us means we represent Him here on earth, imperfect though we may be. The expected result is a transformed lifestyle, thoughts, desires, character, and goals. Even the way we approach daily activities like chores should change. Consider the example of a young man who gets married. His status as a married man naturally brings about changes in lifestyle, behavior, and attitude; otherwise, there would be a disconnect between his actions and his new situation. Similarly, a relationship with Jesus is transformative, affecting every aspect of our lives. We become His students, learning and applying His teachings. We love what He loves and hate what He hates. Becoming more like Jesus is our ultimate objective (Romans 8:29; 2 Corinthians 3:18; 1 John 2:6).

Pressed down, shaken together, and running over

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

What does “pressed down, shaken together, and running over” mean in Luke 6:38?

In Luke 6, Jesus describes the way His faithful followers are to live. In verses 27–38, He zeroes in on heart attitudes, teaching His disciples to cultivate an inner generosity of forgiveness, grace, and love: “Do not judge others, and you will not be judged. Do not condemn others, or it will all come back against you. Forgive others, and you will be forgiven. Give, and you will receive. Your gift will return to you in full—pressed down, shaken together to make room for more, running over, and poured into your lap. The amount you give will determine the amount you get back” (verses 37–38, NLT).

Jesus wants us to remember that we reap what we sow and in proportion to the measure that we sow. If we don’t want to be judged and condemned, we’ll stop judging and condemning others. If we wish to receive abundant forgiveness, then we’ll liberally demonstrate forgiveness toward others (Matthew 6:14; 18:21–35; Ephesians 4:32). We will treat others how we would want to be treated if we were in their shoes (Luke 6:31). If we seek only to acquire things for ourselves, we will lose everything (Luke 9:25). But if we spend our lives generously pouring out God’s grace, forgiveness, and love onto others, we will receive back “a good measure, pressed down, shaken together and running over” (Luke 6:38).

The terminology “pressed down, shaken together” described the measuring practice of a generous merchant in Bible times. In the original Greek, the word translated as “pressed down” (piezomai) means “to be or become compacted by downward force or pressure.” “Shaken together” (saleuomai) denotes the process of agitating an ingredient in a back-and-forth motion until it becomes tightly packed and settled.

For example, an open-handed seller of barley grain would pour his grain into a measuring jar or basket, then press it down and shake it together to maximize the space. He would do this until the grain overflowed, ensuring the full grain volume would be given. The contents were then spilled into the recipient’s lap, who folded his outer garment like a pocket and used it to transport the grain (see Ruth 3:15).

Jesus used the “pressed down, shaken together” illustration to help us understand a principle of reciprocity in our treatment of others and our approach to life. He said we will get back to the degree we are willing to invest in others and in this life—“The amount you give will determine the amount you get back” (verse 38). Jesus wasn’t focused on financial giving here. He was talking about everything we do, urging us to “seek first his kingdom and his righteousness, and all these things will be given to you as well” (Matthew 6:33).

Are we stingy with our grace, kindness, forgiveness, and love toward others, or are we lavishing these gifts to the same degree Jesus poured them out on us? We cannot love like Jesus in our own strength, but only through the power of the Holy Spirit (Romans 5:5; Galatians 5:22–23).

Although Jesus wasn’t explicitly talking about monetary giving in Luke 6:38, the “pressed down shaken together” principle does apply: “Give freely and become more wealthy; be stingy and lose everything” (Proverbs 11:24, NLT; see also Proverbs 11:25; 22:9; Malachi 3:10). The apostle Paul taught, “Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously. Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver. And God is able to bless you abundantly, so that in all things at all times, having all that you need, you will abound in every good work” (2 Corinthians 9:6–8, see also 2 Corinthians 9:9–11).

Four horsemen of the apocalypse

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

Who are the Four Horsemen of the Apocalypse?

The Four Horsemen of the Apocalypse, or simply the Four Horsemen, are described in Revelation chapter 6, verses 1–8. The Four Horsemen are symbolic depictions of different events that will take place in the end times. As an example of the Bible’s influence on culture at large, the Four Horsemen of the Apocalypse have been referenced many times in literature, paintings, movies, and other media, often as portents of an imminent cataclysm or the means by which a disaster comes to pass.

The Four Horsemen correspond with the first four seals opened by the Lamb as He opens the scroll of judgment in heaven (see Revelation 5). When the Lamb opens the first seal, one of the living creatures before the heavenly throne says to John, in a voice like thunder, “Come!” (Revelation 6:1). John then records what he sees: “I looked, and there before me was a white horse! Its rider held a bow, and he was given a crown, and he rode out as a conqueror bent on conquest” (Revelation 6:2).

The first Horseman likely refers to the Antichrist. He is the false imitator of the true Christ, who is also associated with a white horse (Revelation 19:11–16). At the beginning of the tribulation, the Antichrist will be given authority (“a crown”), and he will wage war (“a bow”), conquering all who oppose him. This description agrees with Daniel’s vision of the “little horn” that rises to power and is bent on conquest: “This horn was waging war against the holy people and defeating them” (Daniel 7:21; cf. Revelation 13:7).

When the Lamb opens the second seal, the second living creature says, “Come!” (Revelation 6:3). John looks and dutifully records what he sees: “Then another horse came out, a fiery red one. Its rider was given power to take peace from the earth and to make men slay each other. To him was given a large sword” (Revelation 6:4). The second Horseman refers to terrible warfare that will break out in the end times. Those wars will include the Antichrist’s rise to power, which requires the downfall of three other kings (Daniel 7:8), and possibly the Battle of Gog and Magog (Ezekiel 38—39).

The Lamb then opens the third seal, and the third living creature invites John to “Come!” (Revelation 6:5). The third Horseman then appears: “There before me was a black horse! Its rider was holding a pair of scales in his hand. Then I heard what sounded like a voice among the four living creatures, saying, ‘A quart of wheat for a day’s wages, and three quarts of barley for a day’s wages, and do not damage the oil and the wine!’” (Revelation 6:5–6). The third Horseman of the Apocalypse portrays a great famine that will take place. Food is scarce, and prices are inflated beyond reason. The command to spare the oil and the wine seems to signify that the luxuries (oil and wine) will still be available during the famine, but the staples will not.

When the Lamb breaks open the fourth seal, the fourth living creature says, “Come!” (Revelation 6:7). John says, “I looked, and there before me was a pale horse! Its rider was named Death, and Hades was following close behind him. They were given power over a fourth of the earth to kill by sword, famine and plague, and by the wild beasts of the earth” (Revelation 6:8). The fourth Horseman of the Apocalypse is symbolic of death and devastation. The horse’s pale color (in the original language, it’s literally “pale green” or “yellowish green”) denotes sickliness and biliousness. The fourth Horseman of the Apocalypse will bring further warfare and terrible famines along with awful plagues, diseases, and attacks by wild animals. A fourth of the world’s population will die.

What is most amazing, or perhaps terrifying, is that the Four Horsemen of the Apocalypse are just precursors of even worse judgments that come later in the tribulation (Revelation chapters 8—9 and 16). For all the horror brought by the Four Horsemen, there is much more to come.