Tag: NT
Mark of beast
What is the mark of the beast?
The main passage in the Bible that mentions the “mark of the beast” is Revelation 13:15-18. Other references can be found in Revelation 14:9, 11, 15:2, 16:2, 19:20, and 20:4. This mark acts as a seal for the followers of the Antichrist and the false prophet (the spokesperson for the Antichrist). The false prophet (the second beast) is the one who causes people to take this mark. The mark is literally placed in the hand or forehead and is not simply a card someone carries.
The recent breakthroughs in medical implant chip and RFID technologies have increased interest in the mark of the beast spoken of in Revelation chapter 13. It is possible that the technology we are seeing today represents the beginning stages of what may eventually be used as the mark of the beast. It is important to realize that a medical implant chip is not the mark of the beast. The mark of the beast will be something given only to those who worship the Antichrist. Having a medical or financial microchip inserted into your right hand or forehead is not the mark of the beast. The mark of the beast will be an end-times identification required by the Antichrist in order to buy or sell, and it will be given only to those who worship the Antichrist.
Many good expositors of Revelation differ widely as to the exact nature of the mark of the beast. Besides the implanted chip view, other speculations include an ID card, a microchip, a barcode that is tattooed into the skin, or simply a mark that identifies someone as being faithful to the Antichrist’s kingdom. This last view requires the least speculation, since it does not add any more information to what the Bible gives us. In other words, any of these things are possible, but at the same time they are all speculations. We should not spend a lot of time speculating on the precise details.
The meaning of 666 is a mystery as well. Some speculated that there was a connection to June 6, 2006—06/06/06. However, in Revelation chapter 13, the number 666 identifies a person, not a date. Revelation 13:18 tells us, “This calls for wisdom. If anyone has insight, let him calculate the number of the beast, for it is man’s number. His number is 666.” Somehow, the number 666 will identify the Antichrist. For centuries Bible interpreters have been trying to identify certain individuals with 666. Nothing is conclusive. That is why Revelation 13:18 says the number requires wisdom. When the Antichrist is revealed (2 Thessalonians 2:3-4), it will be clear who he is and how the number 666 identifies him.
Kingdom of God does not come with observation
What does it mean that the kingdom of God does not come with observation (Luke 17:20)?
At the end of the Old Testament, the Israelites were left anticipating the coming of the Messiah and the establishment of the kingdom of God on earth. The Israelites believed the establishment of this kingdom would result in political independence for themselves: the Messiah would remove the yoke of Rome from the Israelites. Jesus’ statement, “The kingdom of God does not come with observation” (Luke 17:20, NKJV) was in answer to a Pharisee’s question about when the kingdom would come (verse 20). Jesus’ reply was shocking to His audience because it went against centuries of anticipation of a kingdom that is observable!
The New Testament begins with John the Baptist announcing that the kingdom of God is at hand (Matthew 2:2). Jesus, the King, begins His ministry also announcing that the kingdom of God is at hand (Matthew 4:17). Jesus performs signs and miracles proving His statement and revealing who He is (Matthew 8:14–17; 9:1–8). Even with Jesus presenting the proof and fulfilling prophecies regarding the Messiah, He is rejected by Israel (Matthew 21:42; Luke 9:22; Mark 8:31; cf. Matthew 12:22–29). This rejection of Jesus leads to His death, resurrection, and ascension. Again, God’s people were left anticipating the coming of Christ as King (Revelation 19:11–19). One day, He will establish His kingdom on earth (Revelation 20:1–7).
In Luke 17:20, when Jesus says that “the kingdom of God does not come with observation” (NKJV), He is stating that the kingdom will not be preceded by observable signs. The kingdom of God would not be inaugurated with spectacle or splendor. Contrary to popular opinion, there would be no great and magnificent leader who staked out a geographical claim and routed the Romans; rather, the kingdom would come silently and unseen, much as leaven works in a batch of dough (see Matthew 13:33). In fact, Jesus says, the kingdom had already begun, right under the Pharisees’ noses: “You won’t be able to say, ‘Here it is!’ or ‘It’s over there!’ For the Kingdom of God is already among you” (Luke 17:21, NLT). God was already ruling in the hearts of believers, and the King Himself was standing among them, although the Pharisees were oblivious to the fact.
The first coming of Jesus was accompanied by signs, miracles, and wonders, but He never sought the public eye. His second coming will be different. Jesus was rejected during His first coming but will reign at His second. The establishment of the kingdom has been postponed and will be fulfilled at a later date (Luke 19:11–27; Revelation 19:11—20:6). Jesus described the nature of His return as sudden and obvious: “For the Son of Man in his day will be like the lightning, which flashes and lights up the sky from one end to the other” (Luke 17:24).
The Jewish leaders of Jesus’ day were correct in their belief that, when Jesus establishes the kingdom of God on earth, it will be physical and triumphant. Jesus will rule from Jerusalem on the throne of David (Psalm 110:1–2; 2 Samuel 7:16). However, they disregarded prophecies such as Isaiah 53 regarding Jesus’ rejection and suffering.
The Pharisees looked for the Messiah to be a conquering king who marches into Jerusalem with grandeur and a great show of might. What they got was not much to observe: a nondescript man “lowly and riding on a donkey” into Jerusalem (Zechariah 9:9; cf. Matthew 21:1–11). The kingdom had come, but not with observation.
Least in the kingdom
What does it mean to be least in the kingdom of heaven?
In the Sermon on the Mount, Jesus speaks much about the importance and value of the Law: “For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished” (Matthew 5:18). The accomplishing of the Law was realized in Jesus Himself, who came to fulfill the Law (verse 17). In verse 19, Jesus says, “Therefore anyone who sets aside one of the least of these commands and teaches others accordingly will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven.”
In other words, the Law is perfect and holy, and every command that God gave is equally important. The commandments are so important, Jesus said, that if someone sets aside what might be considered “one of the least” of them, then that person will be called “least in the kingdom of heaven.” Conversely, the one who teaches the whole Law—and obeys it—will be called “great” in the kingdom.
It is important to remember to whom Jesus was speaking in the Sermon on the Mount, namely, Jews in Israel who were still under the dispensation of the Law. At the time of Jesus’ address to the multitudes in Matthew 5, the Law was in full effect; the temple was standing, the sacrifices were being offered, and the veil was intact. When we make application of Jesus’ words to the church today, we need to distinguish between the moral laws that God gave and the ceremonial and civil laws. When Jesus cried, “It is finished!” from the cross, some laws, such as those regulating sacrifice and worship, were obviously fulfilled because Christ Jesus was the final and complete sacrifice. Other commands, such as the command not to murder or lie, are still as valid now as ever. In case there is any doubt, the moral laws are repeated in the New Testament epistles, whereas the other laws (concerning diet, observance of days, etc.) are not repeated for the church.
One day, Jesus will return to the earth to set up His kingdom (Daniel 2:44; Revelation 11:15). Jesus’ reference to the “least in the kingdom of heaven” in Matthew 5:19 suggests that there will be different levels of honor in the kingdom. The criteria used for assigning honor seem to be based on the handling of God’s Word. Those who received God’s Word and fulfilled their responsibilities in God’s sight will be called “great,” but those who rejected parts of God’s Word and shirked their responsibilities will be called “least.” This corresponds to the believers’ appearance before the judgment seat of Christ one day, where we will be rewarded based on how faithfully we served Christ (2 Corinthians 5:10). Some of us will “suffer loss” when our work “will be shown for what it is” and its quality does not pass the test (see 1 Corinthians 3:11–15).
Immediately after speaking of those who are least in the kingdom of heaven, the Lord Jesus indirectly condemns the Pharisees and religious teachers for their misconduct concerning the Law: “For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven” (Matthew 5:20). The Pharisees, then, were examples of those who “set aside” some of the commandments, and they would suffer shame for it (see also Mark 7:1–13). Not only did their actions diminish some parts of the Law, but they had no true righteousness—because they rejected Christ.
In summary, Jesus taught that the Law is good (Matthew 5:18–19), and the righteousness of the Law is fulfilled in Himself (verse 17). His message was not contrary to the Law; rather, His words confirmed the Law and His works accomplished the Law. Those who lightly esteem God’s Word will themselves be lightly esteemed. Greatness in the kingdom of heaven will not be based on one’s gifts but upon how one handles the Word of God (see 2 Timothy 2:15).
Kingdom of God suffers violence
What does it mean that the kingdom of God suffers violence in Matthew 11:12?
Jesus’ statement that the kingdom of God suffers violence is found in the context of His commendation of John the Baptist: “And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force” (Matthew 11:12, NKJV).
Other translations put it like this: “The kingdom of heaven has been subjected to violence, and violent people have been raiding it” (NIV).
“Violent people have been trying to take over the kingdom of heaven by force” (CEV).
“The kingdom of the heavens is taken by violence, and [the] violent seize on it” (Darby).
This is indeed a puzzling verse at first. How can God’s kingdom suffer, and what do violent people have to do with it?
A basic rule of hermeneutics is that context is king. As already mentioned, Jesus is speaking to the crowds about John the Baptist’s ministry. Immediately before His statement that the kingdom of God suffers violence, Jesus honors John as the greatest prophet (Matthew 11:11). Immediately following His statement (verses 13–14), Jesus signifies that John was the capstone of the Old Testament revelation and the one who fulfilled the prophecy of Malachi 4:5. Jesus then speaks the familiar words “whoever has ears, let them hear” (verse 15)—words that suggest He has been speaking figuratively.
Another rule of hermeneutics is to compare Scripture with Scripture. One thing that had characterized John the Baptist’s ministry was the large number of people who came to hear him: “And so John the Baptist appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins. The whole Judean countryside and all the people of Jerusalem went out to him. Confessing their sins, they were baptized by him in the Jordan River” (Mark 1:4–5). This crowd was as loyal as it was diverse. Those who responded to John’s message of the coming Messiah included people who some thought would never repent, including tax collectors and prostitutes and Roman soldiers (Matthew 21:31–32; Luke 3:14). This crowd believed John to be a true prophet of God, and they were adamant about it (Matthew 14:5; Mark 11:32).
The pressing multitudes that had followed John continued to follow Jesus’ ministry (Luke 5:15; 12:1). This is the key to understanding Jesus’ statement that the kingdom of God suffers violence. Pointing to the huge crowds that followed John and that were now following Him, Jesus likens them to an invading army surrounding a city to capture it.
“From the days of John the Baptist until now,” there has been an extraordinary rush of people pressing in from all sides, eager for a blessing. The “kingdom of heaven suffers violence,” figuratively speaking, in that people were so thronging to hear the gospel that they resembled an army trying to besiege a city. And the “violent take it by force”; the people entering the kingdom were not violent literally, but their eagerness to see the coming of the Messiah was so overwhelming that it was as if they were attacking a city and beating down the doors to enter.
Jesus’ statement that “the kingdom of heaven suffers violence” is a graphic picture of the enthusiasm and excitement generated by John the Baptist’s and Jesus’ teaching. People were hungry for the truth and would not be kept away. For centuries, God’s prophets had predicted the Messiah’s coming, and now that the Messiah was here, nothing could hold back the flood of people pressing into the kingdom. We see some of this fervor in Luke 5:18–19, when some men literally tore through a roof to get to Jesus, and in John 6:15, when a crowd “intended to come and make him king by force.”
We should take note of the response of the believing people in Jesus’ day and share their passion. The gift of eternal life is beyond compare. Knowing Christ has come should create earnestness in us and a striving to be closer to Him. There is no place for apathy or ambivalence in the follower of Jesus Christ.
Goodness of God leads to repentance
What does it mean that “the goodness of God leads to repentance” (Romans 2:4)?
In Romans 2:3–4, the apostle Paul addresses a Jewish audience (see Romans 2:17), cautioning them against hypocrisy and judgmentalism. He points out that their condemning of the Gentiles for sins they also committed showed contempt for the patience, tolerance, and goodness of God that they themselves had received: “And do you think this, O man, you who judge those practicing such things, and doing the same, that you will escape the judgment of God? Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance?” (NKJV).
“The goodness of God” simply refers to His kindness. In the original Greek, the term translated as “goodness” (KJV, NKJV) or “kindness” (NIV, ESV) means “the quality of being warmhearted, considerate, humane, gentle, and sympathetic.” Paul often spoke of the Lord’s extraordinary kindness toward us and how the goodness of God ought to motivate us to be kind to others (Romans 11:22; Ephesians 2:7; Titus 3:4).
King David observed how God’s people have long celebrated His “abundant goodness” (Psalm 145:7; cf. Exodus 18:9; Isaiah 63:7; Psalm 27:13). Because of His goodness, God made an everlasting covenant with Israel, saying, “I will never stop doing good to them” (Jeremiah 32:40). God blessed Israel with rich physical and spiritual resources. He gave them a “good land” flowing with milk and honey (Deuteronomy 8:7; see also Exodus 3:8, 17; 33:3; Numbers 13:27; Deuteronomy 26:9) where He promised to shepherd, protect, and care for them (Psalm 23; 28:9; 121:3–5). In His goodness, God laid out the law so that, through obedience, they “might always prosper and be kept alive” (Deuteronomy 6:24).
God established the tabernacle (and later the temple) so His people would have a tangible reminder of His presence (Exodus 25:8; 33:9–10; 40:34–35). He gave them a system of worship and the priesthood to make atonement for their sins (Leviticus 9:7). All these Old Testament blessings pointed to God’s Son, the Messiah, whom He would send as Israel’s Savior—the ultimate demonstration of God’s goodness and kindness (Acts 10:38; Hebrews 9:11; 2 Corinthians 9:15). Even though Israel rejected the Messiah and crucified Him, God continued to give them every opportunity to be saved, pouring out His grace and delaying His judgment (John 1:16–17).
It is not fear of judgment or punishment that leads people to repent of their sins and be saved, but the goodness of God and “the incredible wealth of his grace and kindness toward us, as shown in all he has done for us” (Ephesians 2:7, NLT). God is not a heartless dictator but a merciful, forgiving, loving God (Psalm 25:6; Daniel 9:9; Ephesians 2:4; James 5:11; 1 Peter 1:3). He is patient with sinners who deserve judgment because He “wants everyone to be saved and to understand the truth” (1 Timothy 2:4, NLT; see also Isaiah 30:18; Ezekiel 18:23, 32; 33:11; 2 Peter 3:9).
God’s children—those who know and have experienced the goodness of God—must never forget to show His kindness and mercy to others. Jesus said, “Do not judge others, and you will not be judged” (Matthew 7:1, NLT; see also Romans 14:13; 1 Corinthians 4:5; James 5:9). Jesus wasn’t suggesting that we ignore immorality in others (see Matthew 18:15–18; Hebrews 3:13). Both Jesus and Paul were speaking against the self-righteous, hypocritical tendency to point the finger at someone else and not realize that three fingers are pointing back at us.
Believers can evaluate the character and actions of others and recognize sin. But whenever we confront sin in someone else, we must remember that God’s goodness leads people to repentance. As we attempt to bring correction, healing, and restoration, we must maintain an attitude of love, gentleness, and humility, carefully keeping an eye on our own spiritual state (Psalm 141:5; 1 Corinthians 4:21; Hebrews 12:13; Galatians 6:1–2; 2 Timothy 2:25; James 5:19–20).
Steadfast and unmovable
What does it mean to be steadfast and unmovable (1 Corinthians 15:58)?
“Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain” (1 Corinthians 15:58, ESV). This verse concludes a chapter that details the future resurrection of our earthly bodies. Paul encouraged the Corinthian church to remain faithful to everything he had taught them. When we see the word therefore in Scripture, we should always back up to see why it is there: what is the “therefore” there for? The word usually indicates a summation of what was previously stated. In this case, Paul addresses those who had fallen away from his original teaching on the resurrection. They were embracing heresy and introducing destructive ideas contrary to the gospel. Paul restates the truth of Jesus’ death for sin and bodily resurrection and then exhorts them to remain firm in that teaching.
To be steadfast and unmovable is to be spiritually grounded. A steadfast person knows what he believes and cannot be “tossed back and forth by the waves, and blown here and there by every wind of teaching” (Ephesians 4:14). An unmovable person can hear false teaching, engage doubters, and defend truth without it shaking his own faith. In his other epistle to Corinth, Paul expresses his concern for this church: “I am afraid that just as Eve was deceived by the serpent’s cunning, your minds may somehow be led astray from your sincere and pure devotion to Christ” (2 Corinthians 11:3). Even believers who had been personally taught by the apostle Paul were victims of deception. How much more vulnerable are we?
To remain steadfast and unmovable we have to know the Word of God. Second Timothy 2:15 says, “Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth” (NASB). To accurately handle the word of truth, we must not only read the Bible, but we must allow it to become part of us. Its truth should so penetrate our minds and hearts that it shapes our thinking and our actions. It should so fill our minds that we can detect error when we hear it. Satan uses Scripture for his own purposes, twisting it to sound as though it says something it doesn’t say (Luke 4:9–11). If we have not been diligent in our study and meditation on truth, we are vulnerable to error. The false religions of the world can be persuasive when they quote Bible verses to support their error. Even Christians can be duped by smooth-sounding heresy if they do not have a solid grounding in the “whole counsel of God” (Acts 20:27). It is God’s desire that we grow daily in our understanding of Him and His Word so that we will remain faithful to the end (John 8:31; 2 Peter 1:2; 3:18; 1 John 2:24).
Stand firm
What does it mean to stand firm (1 Corinthians 15:58)?
First Corinthians 15:58 is the concluding verse of a famous chapter in the New Testament, which focuses on the resurrection and contains one of the earliest creeds in the first-century church. The verse states, “Therefore, my dear brothers and sisters, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain.” The expression “stand firm” is also translated as being “steadfast” in the ESV and NKJV.
The connecting word therefore indicates that the verse is related to what comes before. Since this verse comes at the end of the chapter, we should examine the entire chapter to understand the broad context and gain a better understanding of what it means to stand firm.
First Corinthians 15 is Paul’s apologetic of the resurrection, and internal evidence indicates that he is responding to claims denying the resurrection of the dead (verse 12). He presents his response with a creedal reminder of the gospel essentials (verses 1–4) and by sharing key appearances of the resurrected Jesus to eyewitnesses (verses 5–10). In the remaining parts of the chapter, Paul argues for the reality of resurrection of the dead, which forms the Christian’s hope. Based on this hope and the victory over death, the reader is encouraged to stand firm.
The Greek phrase for “stand firm” implies stability, firmness, and strong devotion to something. The Corinthians of old and modern Christians are encouraged to remain committed to Christ and devoted to Him. Several metaphors come into play here. One can think of a tree standing firm against a strong wind, soldiers holding down a fort, or a spouse supporting an ailing partner. To stand fast is to be loyal, faithful, devoted, and unmoving.
The resurrection of Christ is evidence that there is more to this world. This should broaden our perspective from the temporary to the eternal. Whatever we do on earth for Christ is not in vain because of the resurrection. Pain and suffering are also temporary, as our new resurrected bodies will not be subject to these limitations (1 Corinthians 15:42–44).
We should stand firm in the face of trials, temptations, persecutions, and opposition. The Christian journey is not an easy one, especially with the increasing animosity toward Christian values. The church also faces attacks from false teachers who preach a different gospel, deny core Christian doctrines, and deceive many people. The deconstruction movement further emphasizes the need for steadfastness. While these trends are to be expected, they also serve as a wake-up call.
How does a Christian stand firm? It all begins with a strong trust in the Person and sacrificial work of Christ. He is the foundation. Christians should also depend on the Holy Spirit for strength, regularly feed on Scripture, and maintain fellowship with God through prayer. Christians are told to “be strong in the Lord and in his mighty power. Put on the full armor of God” (Ephesians 6:10–11). A day will come when God will “wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away” (Revelation 21:4).
