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Riches of His glory

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

What are the riches of His glory (Philippians 4:19)?

Philippians 4:19 speaks of God’s abundant provision for believers. Paul writes, “My God will meet all your needs according to the riches of his glory in Christ Jesus.” Here, the phrase riches of his glory is a testament to God’s gracious ability to meet the needs of His children.

In the immediate context of Philippians 4:19, Paul expresses gratitude to the Philippians for their financial support during his imprisonment. The support was sent through Epaphroditus, a partner with Paul in the ministry of the gospel. Because of their generosity, Paul assures the Philippians that God will not overlook their good deed: “My God will meet all your need according to the riches of his glory in Christ Jesus” (Philippians 4:19). This assurance is a wonderful reminder that God’s provision for believers is not limited to human resources but flows from God’s infinite storehouses of glory.

In Scripture, God’s glory is associated with His majesty (Psalm 8:1), power (1 Chronicles 29:11), and presence (John 1:14). The glory of God is manifested in all His attributes together. It is the beauty of His nature, eternal and excelling in splendor.

In Ephesians 3:16, Paul prays that “according to the riches of [God’s] glory he may grant you to be strengthened with power through his Spirit in your inner being” (ESV). Likewise, in Romans 9:23, Paul mentions “the riches of his glory [made] known to the objects of his mercy, whom he prepared in advance for glory.” In both passages, God’s glory involves His nature and His active engagement with believers. The glory of God provides a spiritual treasury of blessings for those who trust in Him.

The “riches of his glory,” according to Paul, are found “in Christ Jesus” (Philippians 4:19). This suggests that the riches of God’s glory are made possible through the finished work of Christ. In Christ, believers have access to every spiritual blessing from the Father. Paul writes, “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places” (Ephesians 1:3, ESV). Through the finished work of Christ, believers have access to an overabundant supply of blessings that are more than sufficient to meet our needs.

God’s abundant grace is part of the riches of His glory. Paul writes, “You know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich” (2 Corinthians 8:9, ESV). Here, the word rich refers not to material wealth but to the spiritual riches that come through the sacrificial death of Christ. He became an earth-bound pauper so we could know the abundant fulness of heaven.

In short, the “riches of his glory” in Philippians 4:19 refers to the abundant resources with which God meets the needs of believers. He possesses all things, and He has an inexhaustible ability to supply their needs. Because God is infinitely glorious and infinitely gracious, He is able and willing to provide for every need. This assurance is rooted in the person and work of Christ, who is “full of grace and truth” (John 1:14, ESV).


The Spirit and the bride

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

Who are the Spirit and the bride in Revelation 22:17?

Revelation 22:17 proclaims, “The Spirit and the Bride say, ‘Come.’ And let the one who hears say, ‘Come.’ And let the one who is thirsty come; let the one who desires take the water of life without price” (ESV). In this verse, both the Spirit and the Bride extend an invitation to “Come.” To understand their invitation, we will explore who the Spirit and the Bride are, their role in God’s redemptive plan, and the significance of their unified call.

The “Spirit” in Revelation 22:17 is the Holy Spirit, the third person of the Trinity. The Holy Spirit has an important role in the individual lives of believers and the communal life of the church. In John 14:26 Jesus says, “The Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you” (ESV). Here, the Spirit is described as a teacher who reminds believers of the teachings of Christ.

The mention of the Holy Spirit in Revelation 22:17 refers to His drawing people to Christ. The Holy Spirit works in the hearts of individuals, convicting them of sin and leading them to repentance and faith: “When he comes, he will convict the world concerning sin and righteousness and judgment” (John 16:8, ESV). This work of the Holy Spirit is essential for sinners to recognize their need for salvation in Christ and positively respond to the gospel call.

The Holy Spirit also empowers believers for gospel service. In Acts 1:8 Jesus tells His disciples, “You will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth” (ESV). The Holy Spirit’s empowerment enables believers to fulfill the Great Commission in Matthew 28:19–20. In Revelation 22:17, the Spirit’s call to “come” is an extension of His empowering and guiding role. All those who are spiritually thirsty are invited to receive the life-giving water of salvation (cf. John 7:37).

The Bride in Revelation 22:17 represents the Church, the called-out saints of God. In the New Testament, the Church is described as the “Bride of Christ,” symbolizing a personal, intimate, and covenantal relationship with Christ. Ephesians 5:25–27 illustrates the relationship between Christ and His Church, saying, “Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot of wrinkle of any such thing, that she might be holy and without blemish” (ESV).

As the Bride of Christ, believers are called to wholehearted devotion to Christ. Part of what it means to be devoted to Christ is proclaiming the gospel and inviting others to join the household of faith. The Bride’s role in Revelation 22:17, then, is to join the Spirit in saying, “Come.” The cooperative effort between the Holy Spirit and the Bride signifies the importance of our sharing the gospel with unbelievers.

The unified call of the Spirit and the Bride reflects the heart of God, who desires that all people come to repentance and find eternal life in Christ (2 Peter 3:9). Their invitation to “come” is a call to everyone who recognizes their need for spiritual renewal and is willing to accept the gift of eternal life. Both the Spirit and the Bride emphasize the necessity and accessibility of salvation through faith in Christ.

Silver and gold I do not have

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

What is the meaning of “silver and gold I do not have, but what I do have I give you” (Acts 3:6)?


In Acts 3:6, Peter says to a lame beggar, “Silver and gold I do not have, but what I do have I give you: In the name of Jesus Christ of Nazareth, rise up and walk” (NKJV). Peter did not have alms to give the beggar, but he gave him something better—he shared the healing power of Jesus with him.

The chapter begins with Peter and John heading to the temple for prayer when they encounter a man who had been “lame from birth” (Acts 3:2, ESV). Since the lame man could not walk, he was carried to the Beautiful Gate where he begged for alms. When the man asks Peter and John for alms, Peter responds with, “Silver and gold I do not have, but what I do have I give you: In the name of Jesus Christ of Nazareth, rise up and walk” (Acts 3:6, NKJV). Peter then takes the man by the right hand, and immediately the man’s feet and ankles become strong. He leaps to his feet and begins to walk and jump around, praising God as he goes into the temple with them.

Peter’s words to the lame beggar demonstrate the surpassing worth of spiritual blessings over material wealth. Peter and John did not have material wealth, but they had something far more precious to offer—the healing power of Jesus Christ. There is power in the name of Jesus, including the power to heal a man who had been lame from birth. In John 14:13–14, Jesus says, “Whatever you ask in my name, this I will do, that the Father may be glorified in the Son. If you ask me anything in my name, I will do it” (ESV). In the name of Jesus, Peter provides the man with a new lease on life.

The Bible consistently teaches that true wealth is found in God. In Matthew 6:19–21, Jesus calls His disciples to choose God over wealth:

“Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also” (Matthew 6:19–21, ESV).

Peter and John showed where the true treasure lies. It is not in material wealth, but in the name of Jesus and the power of His resurrection.

Believers can learn at least two things from Peter’s words in Acts 3:6. First, we must not equate success with material accumulation. As Paul advises in 1 Timothy 6:17, “As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy” (ESV). We should focus on eternal treasures and use our resources to bless others, as Peter and John do in Acts 3:6.

Second, every believer has something to offer, even if it is not material wealth. This could be prayer, encouragement, or support. “As each has received a gift, use it to serve one another, as good stewards of God’s varied grace” (1 Peter 4:10, ESV). Just as Peter and John shared what they had, believers are called to share love, grace, and truth with those in need.

Acts 3 relates a beautiful story about using our resources to bless others, even if the gift is immaterial. May we say with Peter, “Silver and gold I do not have, but what I do have I give you” (NKJV). Amen.

Teachers judged more strictly

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

What does it mean that teachers will be judged more strictly (James 3:1)?

James 3:1 says, “Not many of you should become teachers, my fellow believers, because you know that we who teach will be judged more strictly.” This verse is sandwiched between James’ instruction about the kind of faith that produces good works and his warnings about our words, so we should view it within that context. Those who aspire to leadership within the church are held to a higher standard than other believers because of the great influence teachers wield. Their works and their words carry a greater weight than those who are not teaching. If teachers fall, they can take many people with them; therefore, God will judge teachers of the Word according to the kind of impact they had on those they aspired to lead.

First Timothy 3:2–10 sheds more light on God’s expectations for those who would lead by teaching. That passage gives a list of qualifications that elders must possess before being entrusted with the care of God’s church. One of those qualifications is that he is “able to teach” (verse 2). Elders are teachers, and God says that they will be judged more strictly due to the seriousness of their responsibility.

The “judgment” spoken of in James 3:1 refers to the various levels of rewards teachers will receive. While a believer’s salvation is guaranteed through the grace of God, future rewards are earned through faithful service (Luke 12:33). All Christians will stand before Christ to have our works tested with fire (1 Corinthians 3:11–15). Christ will reward us according to what we’ve done for Him (Matthew 10:41; 16:27; Ephesians 6:8). Teachers who have been faithful to proclaim truth and demonstrate godly living will receive rewards accordingly. They will hear their Master say, “Well done, good and faithful servant” (Luke 19:17). But those who desired to become teachers because of selfish motives or those who used their positions as a source of manipulation will realize they’ve already received their reward on earth—fleshly gratification (see Matthew 6:2–4). Such teachers will be judged more strictly and will stand empty-handed before their King.

On the judgment day, every secret thing will be brought to light (Luke 8:17–18). The motives of our hearts will be exposed, and there will be no more pretense or spiritual deception. Teachers of the Word will be judged more strictly. Those who have not been faithful in their calling and have led others astray will be exposed. Sadly, many of those teachers will be found to be lost themselves. Their desire for influence and power motivated them to pose as pastors and Bible teachers while denying the very Christ of whom they spoke (see Romans 1:21–22). Paul speaks of false teachers who view “godliness as a means of gain” (1 Timothy 6:5). Their judgment will be harsher because of the people they led astray. Many of these false teachers populate the airwaves, spreading lies and flaunting ungodly, selfish lifestyles. They would do well to look closely at James 3:1.

God has blessed the church with many teachers, and He expects those teachers to develop and use their gift to advance His kingdom (1 Corinthians 14:3; 2 Timothy 4:2). Teachers should voluntarily hold themselves to a higher standard, knowing that they will be judged more strictly. Teachers should follow the counsel of Galatians 5:13, which says, “Through love serve one another.” Faithful teachers willingly give up personal rights in the “gray areas” in order to set themselves apart from anything questionable. If we are unwilling to limit our own freedoms out of love for those we teach, we may not be ready to assume the role of teacher (see 1 Corinthians 8:9–13).

Given that teachers will be judged more strictly, there are probably many who have assumed a teaching role within a church who have no business doing so. They are neither gifted to teach nor morally qualified. It is those teachers to whom James 3:1 is addressed: “Not many of you should become teachers.” Before anyone aspires to the role of teacher, he or she should ask themselves the following questions:

  1. Am I continuing to learn? Good teachers are good learners. Those with the gift of teaching also love to continue learning. The best teaching arises from the heart of someone who is passionate about what God is teaching him or her (2 Timothy 2:15).
  2. Has God called me to teach? Many churches, desperate for volunteers, will place anyone who doesn’t say no in a teaching position. While everyone should pitch in at times in a variety of serving positions, such as the nursery, serving meals, or collecting the offering, no one who is not gifted and called by God to do so should accept the role of a Bible teacher. We can recognize His calling by an incessant nudging in our hearts toward a particular ministry. That calling will be confirmed by leaders who recognize that gifting.
  3. Is my personal life free from besetting sins? While none of us will be completely free from sin while in these bodies, we should have victory over besetting sins—those faults that stem from overt, overwhelming, and ongoing temptations. Alcohol or drug abuse, sexual immorality, and anger problems are examples of besetting sins that need to be dealt with before a teacher assumes the role. Besetting sins are those that can easily cause another to stumble (Luke 17:1). A teacher with ongoing, besetting sins will be judged more strictly because of the influence of those sins.

“We must all stand before Christ to be judged” (2 Corinthians 5:10, NLT), and our rewards will be based upon how faithfully we persevered in this life to the glory of God. The Lord knows what He has entrusted to each of us and expects a return on that investment (Matthew 25:14–46). Teachers will face a stricter judgment on that day of reckoning. Those who abused their position or distorted the gospel message will be judged accordingly. Those teachers who persevered in truth and love and served where God placed them will receive His blessing, reward, and the joy of hearing from Jesus Himself, “Well done, good and faithful servant. . . . Come and share your master’s happiness!” (Matthew 25:21).

Fountain of the water of life

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

What is the fountain of the water of life in Revelation 21:6?

In Revelation 21, the apostle John sees the New Jerusalem, with the redeemed and resurrected believers dwelling in God’s everlasting presence (verses 1–3). God tenderly wipes away every former sorrow and pain in this newly created heaven and earth (verse 4). From His great heavenly throne, Jesus Christ speaks to John, saying, “It is done! I am the Alpha and the Omega, the Beginning and the End. I will give of the fountain of the water of life freely to him who thirsts” (Revelation 21:6, NKJV).

To all who are thirsty, Jesus offers an endless supply of drink from the fountain of living water at no cost. This reality becomes a mantra echoing back and forth throughout Scripture as the Lord gives His invitation to salvation and eternal life with Him. The prophet Isaiah conveyed the offer:
Is anyone thirsty?
Come and drink—even if you have no money!
Come, take your choice of wine or milk—it’s all free!
(Isaiah 55:1, NLT)

In His famous Sermon on the Mount, Jesus said, “Blessed are those who hunger and thirst for righteousness, for they will be filled” (Matthew 5:6). Thirst in Scripture is often a picture of human spiritual need. The fountain of the water of life is reserved for those who recognize their thirst and need for God’s salvation (Isaiah 12:2–3; 41:17–18; Psalm 42). A drink is not given to everyone, but only to those who believe and place their faith in Him (Acts 16:30–31; John 6:35; 7:38). No one accidentally drinks from the fountain of living water.

To the woman who came to draw water from the well, Jesus explained, “Anyone who drinks this water will soon become thirsty again. But those who drink the water I give will never be thirsty again. It becomes a fresh, bubbling spring within them, giving them eternal life” (John 4:13–14, NLT). On the final day of the Feast of Booths, Jesus declared, “Anyone who is thirsty may come to me! Anyone who believes in me may come and drink! For the Scriptures declare, ‘Rivers of living water will flow from his heart’” (John 7:37–38, NLT).

The fountain of the water of life is a free gift (Ephesians 2:4–9; Romans 3:21–24). No one can buy a place at the fountain or work his way into heaven (Romans 11:5–6; Titus 3:4–7). God the Father is the source of this gift of life. He is “the fountain of life” who gives us “drink from [His] river of delights” (Psalm 36:8–9). The prophet Jeremiah recognized that those who turn away from Him are forsaking “the fountain of living water” (Jeremiah 2:13; 17:13, ESV).

Out of His great love and mercy, God gave His Son, Jesus Christ, to be our fountain of the water of life and supplier of eternal life (John 3:16–17; 11:25–26; 17:3; Romans 6:23). He is the “spiritual rock” from whom we drink life-giving “spiritual water” (1 Corinthians 10:3–4).

The Great Awakening preacher Jonathan Edwards wrote, “Christ is like a river. . . . A river is continually flowing, there are fresh supplies of water coming from the fountain-head continually, so that a man may live by it, and be supplied with water all his life. So Christ is an ever-flowing fountain; he is continually supplying his people, and the fountain is not spent. They who live upon Christ, may have fresh supplies from him to all eternity; they may have an increase of blessedness that is new, and new still, and which never will come to an end” (Edwards, J., The Works of Jonathan Edwards, vol. 2, Banner of Truth Trust, 1974, p. 932).

In the restored Eden of the New Jerusalem, the fountain of the water of life becomes an everlasting river of life, flowing clear and bright from the Lord’s throne through the Holy City (see Revelation 22:1). As Revelation concludes and the Bible comes to a close, John hears the Spirit and the Bride say, “Come,” in God’s final, resounding invitation: “Let anyone who is thirsty come. Let anyone who desires drink freely from the water of life” (Revelation 22:17, NLT).

Not come to call the righteous but sinners to repentance

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

Why did Jesus say, “I have not come to call the righteous but sinners to repentance” (Matthew 9:13)?

When the Pharisees saw Jesus eating and socializing easily with tax collectors and sinners in Matthew’s home, they were scandalized. They questioned why Jesus would hang out with the most despised “lowlifes” of society. According to their self-righteous standards, no truly godly teacher would fellowship so intimately with the world’s “scumbags.” Unashamedly, Jesus responded to their hypocrisy by saying, “Those who are well have no need of a physician, but those who are sick. But go and learn what this means: ‘I desire mercy and not sacrifice.’ For I did not come to call the righteous, but sinners, to repentance” (Matthew 9:12–13, NKJV).

Jesus presents Himself as a doctor and healer of those who are spiritually sick (the unrighteous sinners of the world). God loves sinners (Romans 5:8) and sent His Son into this world to save them (1 Timothy 1:15). Repentance is the treatment plan, and forgiveness is the cure Jesus offers. “Those who are well” or “the healthy” (NIV) don’t need a doctor. Jesus’ critics thought they were healthy and saw no need for a doctor, but, in reality, they were deceived. Jesus is not implying that the Pharisees were righteous. Removing all sarcasm and irony from Christ’s statement, the verse might read, “I haven’t come to call on those who think they’re righteous, but to treat those who know they’re sinners.”

Jesus quotes Hosea 6:6—“I desire mercy and not sacrifice”—as an indictment against the Pharisees. They do not understand the verse’s true meaning and therefore do not perceive their own spiritually reprobate condition. The Pharisees observe the letter of the law perfectly. They are flawless in their execution of religious rituals and sacrifices. But, if they were truly righteous, they would appreciate the spirit of the law by demonstrating God’s kindness, compassion, and mercy toward the outcasts of society.

When doctors call on sick people, they must get up close and personal with them to have any hope of helping and healing them. So, too, Jesus calls sinners to Himself. His love for the lost compels Him to come down to where they are and get mud on His feet with them (Hebrews 2:9; Philippians 2:7; 1 John 3:16). “The Pharisees prove their religion by keeping clean. Jesus proves his love by getting dirty” (Knowles, A., The Bible Guide, Augsburg, 2001, p. 419).

Jesus came “to seek and to save the lost” (Luke 19:10). He did not leave heaven to pat self-satisfied religious people on the back and ignore everyone else who fails to measure up to the Pharisees’ meticulous standards. Jesus came to call “all who are far off” (Acts 2:39) and bring them near by His blood shed on the cross (Ephesians 2:13).

Tax collectors and sinners know they are spiritually sick. They long for God’s healing forgiveness. They are “the poor in spirit,” “the meek,” and “those who hunger and thirst for righteousness” (Matthew 5:3, 5–6). On the other hand, the Pharisees are blind to their own neediness. They think they are healthy but are instead “blind fools” (Matthew 23:16–17, 23–24; see also Luke 6:41).

Jesus said, “I have not come to call the righteous but sinners to repentance.” The “righteous” are respectable people in the eyes of the world and those who are righteous in their own eyes. “Sinners” are the outcasts of the world. If we are to follow in Christ’s footsteps and not be like the Pharisees, we will get our hands dirty, too. We will reach out to the rejected, the homeless, addicts, prostitutes, criminals, afflicted, diseased, abused, and marginalized in our society. We’ll love the unlovable, dine with the undesirable, and befriend the forsaken of the world. Like Jesus, we’ll have compassion for the single parent, the widow, the divorcees, and the elderly (Matthew 9:36)—compassion that moves us to act on their behalf (Matthew 15:32; Luke 7:11–17). Like the Good Samaritan (Luke 10:25–37), we’ll show mercy with deeds of kindness by walking “in the way of love, just as Christ loved us” (Ephesians 5:2).

I desire mercy and not sacrifice

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

What is the meaning of “I desire mercy and not sacrifice” (Hosea 6:6; Matthew 9:13)?

When Jesus called Matthew to become a disciple (Matthew 9:9–13), the Pharisees were scandalized. Matthew, an unscrupulous tax collector, had been part of the corrupt Roman system that cheated and oppressed its citizens. The Jews passionately hated tax collectors, classifying them among the worst of sinners. When the Pharisees saw Jesus having dinner with a band of these notorious crooks at Matthew’s house, they asked, “Why does your teacher eat with tax collectors and sinners?” (Matthew 9:11, ESV). Jesus responded unapologetically: “Those who are well have no need of a physician, but those who are sick. Go and learn what this means: ‘I desire mercy, and not sacrifice.’ For I came not to call the righteous, but sinners” (Matthew 9:12–13, ESV).

Jesus was quoting from Hosea 6:6, in which God rebuked Israel for focusing on the letter of the law while ignoring its spirit. God desires faithfulness, love, and mercy from His people more than their procedural observance of the law. The word sacrifice in Matthew 9:13 and Hosea 6:6 represents all the obligations and rituals that religious people perform but are void of meaning. Jesus charged the Pharisees with being just like the ancient Israelites. They were faultless in their adherence to religious tradition and ritual sacrifice but had no compassion for needy sinners.

Later, in Matthew 12:1–8, Jesus cites Hosea 6:6 again to the Pharisees. They had scolded Jesus because His hungry disciples plucked some heads of grain and ate them as they passed through the fields. The disciples had done nothing wrong (see Deuteronomy 23:25), but because they had picked grain on the Sabbath, the Pharisees accused them of breaking the law of the Sabbath (Exodus 20:8; Jeremiah 17:22). These religious hypocrites had turned the Scriptures into an oppressive list of rules and regulations instead of understanding what the law meant and why it had been given. Jesus reminds them of Hosea in Matthew 12:7: “If you had known what these words mean, ‘I desire mercy, not sacrifice,’ you would not have condemned the innocent.” Jesus, the Master Teacher, had given the Pharisees “homework” in Matthew 9; they had not completed the assignment and so had not learned their lesson in Matthew 12.

God intended for the Sabbath to be a day for worship and rest, not a legalistic burden. The Old Testament laws, including the Sabbath laws, were all given to lead Israel into a loving, devoted relationship with God. The disciples had not broken God’s law. Instead, they had transgressed the hypocritical regulations laid down by the Pharisees. Jesus is the authority and can override any human tradition: “The Son of Man is Lord of the Sabbath” (Matthew 12:8).

God’s true righteousness flows from our fellowship with Him in Jesus Christ and involves demonstrating mercy to outcasts and sinners. The Lord won’t tolerate cold-heartedness from His people. James informs, “Pure and genuine religion in the sight of God the Father means caring for orphans and widows in their distress” (James 1:27, NLT).

Some Christians tend to be judgmental toward sinners and take pride in their own perceived goodness instead of remembering and replicating the mercy Christ offers. But Jesus taught us to forgive as we have been forgiven and show the same kind of mercy that was shown to us by God (Matthew 6:12; 18:33). Jesus spent time in the company of sinners and welcomed those who repented and followed Him, and so must we.

The self-righteousness of the Pharisees prevented them from seeing their spiritually sickened condition and their need for God and His mercy. Without an intimate relationship with the Lord, all the sacrifices in this world won’t change our hearts so that we are moved with compassion for the lost, broken, and dying people around us. But if we have been transformed through God’s forgiveness and healing and filled with His love and mercy for people in need, our righteous deeds—our sacrifices—are no longer empty gestures but authentic spiritual offerings (Matthew 6:1–18). Our lives become “a living and holy sacrifice—the kind he will find acceptable. This is truly the way to worship him” (Romans 12:1, NLT).

When God says, “I desire mercy and not sacrifice,” He is calling us to an inner circumcision of the heart that “is not merely obeying the letter of the law; rather, it is a change of heart produced by the Spirit” (Romans 2:29, NLT). If God does not have our hearts, He does not have us at all.

In Him we have redemption

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

What does it mean that in Him we have redemption (Ephesians 1:7)?

In Ephesians 1 we learn about our incredible spiritual riches in Christ (Ephesians 1:3) and how God works to provide these riches for us—including our redemption: “In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace that he lavished on us” (Ephesians 1:7–8).

In Ephesians 1 Paul encourages believers at Ephesus by explaining their new identity in Christ. God gave us that new identity, and we learn in the following chapter that we receive God’s grace by faith in Christ (Ephesians 2:8–9). This new identity in Christ is characterized by our having every spiritual blessing in the heavenly places in Christ (Ephesians 1:3).

Notably, all three Persons of the Trinity played a role in giving us these blessings. God the Father chose us to be in Christ to be holy and blameless before Him (Ephesians 1:4). He also predetermined or predestined that we would be adopted as sons through the work of Christ (Ephesians 1:5). God the Son also worked so that we could have a new identity. In Him we have redemption and forgiveness through His shed blood (Ephesians 1:7). God the Holy Spirit seals believers as God’s guarantee or pledge that we do indeed have eternal life (Ephesians 1:13–14).

This new identity in Christ is made possible by the Father, Son, and Holy Spirit, and it is accomplished by the work of Christ on the cross. In Him we have redemption, which Paul identifies as the forgiveness of our sins according to God’s rich grace given to us. The term redemption is translated from the Greek apolutrosin, which means “the act of fully setting free.” Paul explains the need for that redemption in the following chapter.

In Ephesians 2, we learn that we need redemption because we were dead in our trespasses and sins (Ephesians 2:1). We were physically alive, but we were in bondage to sin and walked enslaved to the world, the devil, and our own flesh (Ephesians 2:2–3). Ultimately, we were deserving of God’s wrath. We owed a debt we could never repay on our own. We were enemies of God (Romans 5:10), as Paul explains elsewhere. But in Christ we have redemption (Ephesians 1:7). He died on the cross to set us free. By God’s grace through our believing in Jesus Christ (Ephesians 2:8–9) we are set free from the bondage of sin (Romans 8:2) and from the wrath and judgment of God (Romans 5:9; 1 Thessalonians 5:9).

Paul writes to make sure that believers understand that in Christ we have redemption—in Him we are fully set free. Furthermore, God has accomplished this for His own glory (Ephesians 1:6, 12, 14). We know that, if God has staked His own glory on our having redemption in Him, that God has made certain that we are fully set free. Jesus explained that the one who believes in Him has eternal life (John 6:47). Peter identifies at least eleven ways we can be certain that the redemption we have in Christ has been accomplished (1 Peter 1:3–5). Paul affirms to the Colossians that in Him we have redemption, which is the forgiveness of our sins (Colossians 1:14). And if there is any doubt in our minds as to the security of our redemption in Christ, Paul reminds us that we are sealed for the day of redemption (Ephesians 4:30).

Though we are still surrounded by the consequences of sin—even in our own bodies—one day we will experience every aspect of being free from sin. In Him we have redemption. In Him we have been fully set free.