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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.

If we ask anything according to His will

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

What is the significance of “if we ask anything according to His will” (1 John 5:14)?

In 1 John 5:14, we find a powerful statement, “This is the confidence we have in approaching God: that if we ask anything according to his will, he hears us.” This verse, part of John’s closing words in his letter, underscores an unwavering confidence in God’s responsiveness to our prayers. However, there’s a catch. God listens to us if we ask anything according to His will. We shouldn’t anticipate answers that contradict His divine plan, and passages such as John 16:24 cannot be used to demand always getting what we want. But what does it truly mean to align our requests with God’s will?

Much has been said about God’s will, the subject matter in 1 John 5:14. For our purpose, we’ll delve into two facets of His will: His moral will and His sovereign will. God’s sovereign will encompasses His comprehensive plan and purpose for everything in life, including pain and suffering. Much of this plan remains veiled to humanity, as Moses affirmed, “The secret things belong to the Lord our God, but the things revealed belong to us and to our children forever, that we may follow all the words of this law” (Deuteronomy 29:29).

The “things revealed to us” constitute God’s moral will, also called His revealed or preceptive will. His moral will includes the unchanging guidelines of right and wrong. Even the time-bound ceremonial laws bestowed upon Israel served a moral purpose, separating the Israelites from the pagan customs of the surrounding nations. The command to “repent and believe the good news” can also be seen as a part of God’s moral will, as it remains the sole path for sinful humans to be made perfectly righteous (Romans 3:22). While many might argue for a third facet of God’s will, a personal will—a unique blueprint from God for each individual—even this fits within His sovereign will.

We can apply both dimensions of God’s will to 1 John 5:14. Our prayers should align with God’s moral will, as disclosed in Scripture, and we also pray bearing in mind that God’s sovereign will reigns supreme. Aligning with God’s moral will and submitting to His sovereign will, as Jesus exemplified in the Garden of Gethsemane, strengthens the assurance that God hears us. This alignment also purifies our motivation, eliminating selfish desires. The biblical instruction on prayer is that we pray for the good things that we truly need, according to the will of God, in the authority of Jesus Christ (John 14:14), persistently (see Luke 18:1), unselfishly (see James 4:3), and in faith (see James 1:6).

Many individuals grapple with the idea of praying according to the will of God because they struggle with understanding God’s sovereign will, especially in the face of tragedy. It may seem more comforting to believe that God had no control over the pain we endured. However, this perspective is bleak. If God relinquishes control in our dark moments, what hope do we have?

Here are some points to consider:

  • Given the enigmatic nature of God’s sovereign will and our human limitation, it is natural to struggle with comprehending God’s purpose for suffering and evil. Many Bible characters like David, Jeremiah, Job, Solomon (the Preacher), and Habakkuk grappled with the same questions, doubts, and emotional turmoil. If the Holy Spirit included those passages in Scripture, it suggests that God anticipates our emotional reaction and confusion.
  • Although we may not fully grasp God’s purpose behind evil and suffering, we can look at the cross as evidence that God harbors no malicious intentions. Christianity is the only religion with a God, in the Person of Jesus, who suffered on a cross—the ultimate picture of love.
  • If God is the ultimate Source of goodness, then He seeks to create a world where all forms of virtue can be developed in His creation, including compassion, discipline, forgiveness, and sacrifice. These virtues cannot logically exist without the backdrop of suffering and evil, at least at some level. Furthermore, our appreciation for the new earth may be heightened by experiencing the trials of the old one.
  • If God desires to reveal His attributes to His creation, suffering and evil are necessary. For example, we understand God’s holiness because He is distinct from evil. We recognize His justice in the face of injustice. And we cherish His grace due to the reality of sin.
  • God exercises control over suffering and evil, but that doesn’t imply that God compels people to commit evil acts. James affirms that “God cannot be tempted by evil, nor does He tempt anyone” (James 1:13–14). By analogy, a king can control the actions of rebels in his kingdom by withholding intervention until the opportune moment, yet that does not mean he instigated the rebellion.
  • Love inherently requires free will, and if God desires a loving relationship with us, then it’s reasonable for Him to bestow free will upon us. However, the freedom to choose God also encompasses the freedom to reject Him, which leads to evil.

These points underscore that, if humans can formulate reasons for God allowing evil while remaining in control, then He possesses a more profound understanding than we can fathom. How should we cope with disappointment when God denies something we desperately desire? The psalmist offers insight: “Why, my soul, are you downcast? Why so disturbed within me? Put your hope in God, for I will yet praise him, my Savior and my God” (Psalm 42:11). And we have the promise that we can have confidence in approaching God: “If we ask anything according to his will, he hears us” (1 John 5:14).

Bond of perfection

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

What is the bond of perfection (Colossians 3:14)?

In Colossians 3:12–14, the apostle Paul presents a list of Christian virtues that demonstrate the gracious character of Jesus Christ. Believers are to put on “compassion, kindness, humility, gentleness and patience” as if those virtues were articles of clothing (verse 12). Paul also urges, “Bear with each other and forgive one another . . . as the Lord forgave you” (verse 13). Finally, above all these things, Paul tells them to “put on love, which is the bond of perfection” (verse 14, NKJV). Other translations render the phrase as “perfect harmony” (ESV, NLT), “perfect unity” (NIV), and “perfect bond of unity” (NASB, CSB).

Love is the most essential garment for Christians to don because it acts as a binding agent, holding all the other virtues together in perfect harmony (1 Corinthians 13:1–13). In the original Greek, the term translated as “bond” in Colossians 3:14 means “that which fastens together separate items into a unity.” “Perfection” refers to a state of completeness or wholeness without defect or blemish. This bond of perfection is the beautiful harmony and cohesive union that believers experience when love rules in their hearts and they treat one another with Christlike graces born of spiritual maturity.

Jesus prayed for His disciples and all future believers to experience the bond of perfection: “I am praying not only for these disciples but also for all who will ever believe in me through their message. I pray that they will all be one, just as you and I are one—as you are in me, Father, and I am in you. And may they be in us so that the world will believe you sent me. . . . May they experience such perfect unity that the world will know that you sent me and that you love them as much as you love me” (John 17:20–23, NLT).

Most of us understand perfection as a state of complete, flawless, and faultless wholeness and purity. Only God can be described in such perfection of nature and character (Deuteronomy 32:4; 2 Samuel 22:31; Matthew 5:48; Job 37:16). But the Greeks had a different understanding of perfection, framing it more in terms of being “mature and complete,” and this is the idea behind Paul’s use of “the bond of perfection.”

The Christian’s ultimate aspiration is to grow into full spiritual stature (Colossians 1:28; 4:12; Hebrews 6:1). Paul constantly pushed himself and others toward Christian maturity (Philippians 3:12–14). He earnestly appealed to his brothers and sisters in Christ “to live in harmony with each other. Let there be no divisions in the church. Rather, be of one mind, united in thought and purpose” (1 Corinthians 1:10, NLT). “Always be humble and gentle,” Paul pressed. “Be patient with each other, making allowance for each other’s faults because of your love. Make every effort to keep yourselves united in the Spirit, binding yourselves together with peace” (Ephesians 4:2–3, NLT). Only as we develop Christlikeness can we experience peaceful, harmonious fellowship in the body of Christ. And then, as Jesus explained, our perfect unity becomes a testimony of God’s love for the world.

The apostle John taught, “As we live in God, our love grows more perfect. So we will not be afraid on the day of judgment, but we can face him with confidence because we live like Jesus here in this world” (1 John 4:17, NLT). God is love (1 John 4:8). As our relationship with Him develops and deepens, we mature in our ability to understand and give love: “Such love has no fear, because perfect love expels all fear. If we are afraid, it is for fear of punishment, and this shows that we have not fully experienced his perfect love” (1 John 4:18, NLT). As we aim to strengthen the bond of perfection by loving one another, God Himself abides in us, “and his love is brought to full expression in us” (1 John 4:12, NLT).

Paul prayed for strength from the Holy Spirit and deep-rooted love for Christ to enable the believers in Ephesus to understand and experience the bond of perfection: “I pray that from his glorious, unlimited resources he will empower you with inner strength through his Spirit. Then Christ will make his home in your hearts as you trust in him. Your roots will grow down into God’s love and keep you strong. And may you have the power to understand, as all God’s people should, how wide, how long, how high, and how deep his love is. May you experience the love of Christ, though it is too great to understand fully. Then you will be made complete with all the fullness of life and power that comes from God” (Ephesians 3:16–19, NLT).

We will never be perfectly faultless in this lifetime. But Scripture urges, “Let love be your highest goal!” (1 Corinthians 14:1, NLT). Love is the glue that holds us together in spiritual unity. As we allow the Holy Spirit to produce fruit in our lives (Galatians 5:22; 1 Thessalonians 4:8–10), we will grow more mature and complete in our love for God and our fellow believers in Jesus Christ (Romans 5:5; 2 Corinthians 6:6).

Joy may be full

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

What does “that your joy may be full” mean (John 15:11)?

To conclude His metaphor of the vine and the branches (John 15:1–10), Jesus says to His disciples, “These things I have spoken to you, that my joy may be in you, and that your joy may be full” (verse 11). To understanding the meaning of “your joy may be full,” we first need to review passages from the Old and New Testament.

In the Old Testament, there is a connection between obedience and joy. The Old Testament prophets foresaw a time when joy would permeate the lives of God’s people in remarkable ways. For instance, the prophet Isaiah spoke of a day when God would wipe away tears and offer a feast of rich blessings to His obedient children (Isaiah 25:6–9). On that day, “everlasting joy shall be upon their heads; they shall obtain gladness and joy, and sorrow and sighing shall flee away” (Isaiah 35:10; see also Isaiah 61:10).

The prophet Zephaniah also prophesied about a restoration of joy to the faithful remnant of Israel (Zephaniah 3:14–17). Even in the face of adversity, Israel will witness the triumphant entry of a joyous king (Zechariah 9:9; cf. John 12:15). These prophecies reveal a divine promise that obedience to God will result in unparalleled joy.

There is a connection between love, obedience, and joy in John 15. Leading up to Jesus’ statement that “your joy may be full” are these words: “As the Father has loved me, so have I loved you. Now remain in my love. If you keep my commands, you will remain in my love, just as I have kept my Father’s commands and remain in his love” (John 15:9–10). Obedience should be a loving, heartfelt response to God’s will—a response that is marked by joy.

To grasp the significance of John 15:11, we must set our eyes on Jesus, who is the embodiment of joyful, loving obedience. In the face of fierce opposition, Jesus found joy in fulfilling the will of His Father: “Jesus said to them, ‘My food is to do the will of him who sent me and to accomplish his work’” (John 4:34). The point is that obedience stems from love and is the source of true joy.

We witness the pinnacle of joyful obedience in the Garden of Gethsemane. Facing the impending agony of the cross, Jesus surrendered His will to the Father: “Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done” (Luke 22:42). This act of willful obedience resulted in His triumph—and ours, through faith in Him—over Satan, sin, and death (1 Corinthians 15:54). The joy that followed His resurrection eclipsed the unimaginable pain of the cross (Hebrews 12:2).

Just as Jesus found great joy in obeying the will of His Father, Christians will also have the same joy in obedience: “These things I have spoken to you, that my joy may be in you, and that your joy may be full” (John 15:11). Obedience is not a joyless duty or mundane task. To the contrary, it is the means through which the joy of the Lord becomes our own joy.

Jesus does not withhold joy from us; rather, He shares His joy in proportion to our participation in His obedience. By surrendering our wills to God’s will, we can know the fulness of joy. We can partake in the same joy that Jesus had when He sacrificed His life for ours. Hence, joy is not a fleeting emotion but an enduring quality that overpowers the clenches of adversity. This is what Jesus meant when He said, “That your joy may be full.”

With men this is impossible

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

What does “with men this is impossible” mean (Matthew 19:26)?

On His final journey to Jerusalem before His death, Jesus encountered a rich young man who asked what he must do to receive eternal life (Matthew 19:16–30). Jesus took the opportunity to teach His disciples about the dangers of acquiring wealth and possessions, which can often hinder one’s faith. Anything that gets in the way of our commitment to following God must be forsaken (see verse 21). When Jesus stressed how hard it was for the wealthy to enter the kingdom of heaven, the disciples were utterly astounded. They had adopted the prevailing belief that wealth was evidence of God’s favor. “Then who in the world can be saved?” the disciples asked (verse 25, NLT).

Looking at them intently, Jesus said, “With men this is impossible, but with God all things are possible” (Matthew 19:26, NKJV). Jesus presented the key to salvation. In and of themselves, humans do not have what it takes to enter the kingdom of heaven. A person may possess every earthly blessing but remains powerless to save himself. Salvation is God’s gift alone (Romans 5:15–16).

Riches tend to make us self-reliant, self-centered, and distracted by worldly pursuits. We put too much confidence in ourselves and our wealth and lose our childlike trust and reliance on the goodness and mercy of God. Nonetheless, it is humanly impossible to earn our way or work our way into heaven: “But—When God our Savior revealed his kindness and love, he saved us, not because of the righteous things we had done, but because of his mercy. He washed away our sins, giving us a new birth and new life through the Holy Spirit. He generously poured out the Spirit upon us through Jesus Christ our Savior. Because of his grace he made us right in his sight and gave us confidence that we will inherit eternal life” (Titus 3:4–7, NLT).

When Jesus said, “With men this is impossible,” He meant that it is only by God’s grace through faith in Jesus Christ that a person can be saved (Ephesians 2:4–9; see also Acts 15:11; 16:30–31; Romans 3:21–24; 5:1–2; 11:5–6). Jesus is the only way to the Father (John 14:6; John 10:9; Hebrews 10:19–20; 1 Timothy 2:5). “Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved” (Acts 4:12).

Belief in Jesus changes what is humanly impossible into unlimited possibilities with God. Through faith in Jesus Christ, mere mortals receive “the right to become children of God—children born not of natural descent, nor of human decision or a husband’s will, but born of God” (John 1:12–13). As God’s children, we receive the indescribably good gift of eternal life (John 3:15–16; Romans 10:9; 2 Corinthians 9:15).

Job and others in Scripture asked similar questions as the disciples, “How then can a mortal be righteous before God? How can one born of woman be pure?” (Job 25:4; see also 1 Samuel 6:20; Job 4:17–19; 9:2; 15:14–16; Psalm 130:3; Psalm 143:2; Malachi 3:2; Revelation 6:17). Apart from the Lord’s intervention, becoming righteous before God is hopeless. With men, this is impossible! But with God, “we have been made right in God’s sight by faith, we have peace with God because of what Jesus Christ our Lord has done for us. Because of our faith, Christ has brought us into this place of undeserved privilege where we now stand, and we confidently and joyfully look forward to sharing God’s glory” (Romans 5:1–2, NLT).

With men this is impossible means there’s no place in God’s kingdom for boasting about our own righteousness (Romans 3:27–30; 1 Corinthians 1:28–31). The apostle Paul expounded, “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. I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing!” (Galatians 2:20–21). Paul continued, “As for me, may I never boast about anything except the cross of our Lord Jesus Christ. Because of that cross, my interest in this world has been crucified, and the world’s interest in me has also died” (Galatians 6:14, NLT).

With men this is impossible affirms that any form of self-justification is useless. We can’t buy our way into heaven or work our way into God’s kingdom. The believer’s only hope of salvation—his only confidence in drawing near to God—is in God Himself, with whom all things are possible.

Do not give dogs what is sacred

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

Why are we instructed, “Do not give dogs what is sacred” in Matthew 7:6?

Millions of people worldwide have pet dogs that they care for and love. Yet, in the ancient world, people didn’t have the same fondness for man’s best friend. As the Bible illustrates, people thought dogs were disgusting (Luke 16:21), dumb (Proverbs 26:11), and worthy of disdain (1 Samuel 17:43).

In the Sermon on the Mount, Jesus drew upon the poor reputation of dogs to illustrate an important point to His disciples about preaching the gospel. He said, “Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you” (Matthew 7:6, ESV).

To start with, we notice that Jesus forbids two foolish acts, which both symbolize the same thing. First, He warns against giving dogs what is holy, as they do not revere sacred items. Second, He cautions against offering pigs what is valuable, because they do not esteem such prized possessions. Neither dogs nor pigs hold such things in high regard; the special quality of valuable items is lost on such animals. In these descriptions, what is holy and valuable represents the proclamation of the gospel, and the animals represent those who have heard the good news and have rejected it.

The disciples shouldn’t offer what is holy (the message of the gospel) to dogs (those who have shown that they consider it worthless). Jesus reiterated this principle in a more straightforward way later in His ministry, saying, “And if anyone will not receive you or listen to your words, shake off the dust from your feet when you leave that house or town” (Matthew 10:14; cf. Proverbs 9:8).

The context of Matthew 7:6 provides more insight for how Christians can apply the principle today. In the passage, Jesus is teaching about making correct judgments (Matthew 7:1–6). First, He warns His followers not to make hypocritical judgments, instructing them to first take the log out of their own eye before they attempt to help someone else (Matthew 7:3–5). Then, He encourages them to practice discernment, which is a type of judgment. They should not give dogs what is holy (Matthew 7:6). A person guilty of making hypocritical judgments lacks self-awareness and fails to judge correctly. A person guilty of making uncritical judgments lacks discernment and fails to judge at all.

Christians may struggle to determine the right time to persevere in sharing the gospel and the right time to stop. So, how can they know for sure? First, fervent prayer is of great importance and must saturate the process of evangelism from beginning to end. Next, knowing when to stop preaching the gospel to a certain person or group requires wisdom and an understanding of how the hearers are responding to the message.

In the last part of Matthew 7:6, Jesus emphasized that persecution is a key factor in making the decision: “They may . . . turn and tear you to pieces.” When there is a hostile reaction to the gospel message, the hearers have shown their nature. In seeking to harm the messenger, the hardened sinner becomes dog-like in his viciousness. So, it is important to discern when to “shake the dust off” and take the message elsewhere.

Paul made this difficult decision once when persecution arose in response to his proclamation of the gospel in Corinth: “And when they opposed and reviled him, he shook out his garments and said to them, ‘Your blood be on your own heads! I am innocent. From now on I will go to the Gentiles’” (Acts 18:6). Then he left the synagogue and began preaching next door (verse 7). If Paul had continued to preach the gospel of Christ in the Corinthian synagogue, he would have been guilty of giving dogs what is holy.