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Christ lives in me

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

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

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

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

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

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

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

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

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

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

Pressed down, shaken together, and running over

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

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

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

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

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

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

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

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

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

Four horsemen of the apocalypse

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

Who are the Four Horsemen of the Apocalypse?

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

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

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

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

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

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

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

Temple of God

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

What does it mean that we are the temple of God (1 Corinthians 3:16)?

In 1 Corinthians 3:16–17, the apostle Paul hit on the true nature of the church as the body of Christ when he asked, “Do you not know that you are the temple of God and that the Spirit of God dwells in you? If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which temple you are” (NKJV).

We are the temple of God means that we—Christians, believers in Jesus Christ—who are joined together in one family as “the church” are a holy dwelling place for God’s presence.

The Greek word translated as “you” in verses 16 and 17 is plural. So when Paul said, “You are the temple of God,” he was referring to the believers as a group—the local church. The temple in Jerusalem was a sacred building dedicated to the worship of God. According to Paul, the church was the equivalent of the temple. God’s presence resided in the church, and the church was to maintain holiness.

This passage is part of a more extensive teaching on maintaining unity and not letting the church become divided over loyalties to human leadership (1 Corinthians 3:1–23). The sacredness of God’s house requires extreme care from church leaders. The Corinthian leaders needed to safeguard the unity of God’s temple, and the believers needed to avoid any moral corruption that would “defile” the sacredness of “the temple of God.”

From humanity’s beginning, God has desired to live among and commune with His people. In the Garden of Eden, God walked and talked with Adam in Eve in the cool of the day (Genesis 3:8). When He made His covenant with Israel, the Lord promised, “I will put my dwelling place among you. . . . I will walk among you and be your God, and you will be my people” (Leviticus 26:11–12).

As the Israelites wandered in the desert, God wanted to inhabit a place with His people (Exodus 25:8). At that time, the people lived in portable tents, so the presence of God dwelled in the tent of the wilderness tabernacle (Exodus 27:21; 40:34–38). His presence was the guiding force that told the people when to stay put and when to pull up stakes and continue on their journey (Exodus 40:34–38). Later, after the Hebrew people entered the Promised Land and lived in fixed dwellings, God affixed His name to a place, sanctifying Solomon’s temple as the Lord’s holy dwelling place (1 Kings 8:10–11).

In the New Testament, God’s presence was manifested in a new way: in the person of Jesus Christ—the Logos, who is the living, incarnate, eternal Word of God (John 1:1–4, 14–18). The Logos took on human flesh and made His home among us. Through the life and ministry of Jesus Christ, God lived among His people. His name is Immanuel, meaning “God with us” (Isaiah 7:14; Matthew 1:21–23).

Jesus Christ became the new earthly temple of God (John 2:21). “For in Christ lives all the fullness of God in a human body,” says Colossians 2:9 (NLT; see also Colossians 1:19). The complete image of the invisible God is revealed in Jesus our Savior (Colossians 1:15). Yet Christ is only the initial installment of God’s indwelling presence.

Today, the New Testament church—the body of believers who gather in the name of Jesus—constitutes the temple of God’s Holy Spirit (1 Corinthians 3:16). Jesus said, “Anyone who loves me will obey my teaching. My Father will love them, and we will come to them and make our home with them” (John 14:23).

Paul also taught the Ephesians that, as members of God’s household, the church is “built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. In him the whole building is joined together and rises to become a holy temple in the Lord. And in him you too are being built together to become a dwelling in which God lives by his Spirit” (Ephesians 2:20–22).

The church of Jesus Christ is a spiritual temple made of “living stones . . . being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5). Not only is the church as a whole or as the local body the dwelling place of God’s presence, but individual believers are also to consider themselves the temple of God’s Holy Spirit (1 Corinthians 6:19; cf. 2 Corinthians 6:16, NLT).

The spiritual man judges all things

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

What does it mean that the spiritual man judges all things (1 Corinthians 2:15)?

“The spiritual person judges all things, but is himself to be judged by no one” (1 Corinthians 2:15, ESV). This statement is part of a larger context that contrasts the spiritual man with the natural man. In 1 Corinthians 2 and 3, Paul explains that there are four kinds of people: the natural man (1 Corinthians 2:14), the spiritual man (1 Corinthians 2:15), infants in Christ (1 Corinthians 3:1), and the fleshly person (1 Corinthians 3:3).

The four kinds of people (4 Kinds of people):

  1. The natural man (1 Corinthians 2:14)
  2. The spiritual man (1Corinthians2:15)
  3. Infants in Christ (1 Corinthians 3:1)
  4. The fleshly person (1 Corinthians 3:3).

The natural man will not receive or accept the things of God, because he considers them to be foolishness (1 Corinthians 2:14). While the natural man can have a factual understanding of the words he hears, he can’t judge them accurately because those judgments are spiritual in nature.

In contrast, the spiritual man judges all things (1 Corinthians 2:15). That is, he is able to discern or evaluate properly the things of God because they are spiritually perceived. The ingredient the natural man is missing—and the spiritual man has—is the mind of Christ (1 Corinthians 2:16). The mature believer in Christ is the spiritual man, made alive and possessing a new way of thinking. The spiritual man judges all things because he now has the mind of Christ. The natural man perceives the things of God to be foolishness and refuses to have the thinking of Christ.

Infants in Christ (1 Corinthians 3:1) are those who are newly born again. They have just come to know Christ and are only now beginning to learn about the things of God. Consequently, they might look like a fleshly person at times, not utilizing the mind of Christ in their own thinking. While the infant has been newly born and has a new spirit, he has not yet learned to judge all things or to use the thinking of Christ that now belongs to him.

The fleshly person (1 Corinthians 3:3) often acts like an infant, only without the built-in excuse. Infants are expected to behave like infants because that is what they are. The fleshly person, or carnal person, has not grown as he should have. He should have moved on past infancy and grown to maturity, but his growth has been stunted.

Paul chastises the Corinthians because they are thinking and behaving like fleshly people (1 Corinthians 3:3) when they should be thinking like the spiritual man who judges or discerns all things. They were walking like mere men rather than like those who have the mind of Christ. This immaturity was inexcusable and showed up in their thinking and behavior. They were going beyond what was written in Scripture, becoming arrogant and judging wrongly (1 Corinthians 4:6). They were judging so poorly that they were engaging in appalling immorality, and, instead of mourning, they were arrogant about it (1 Corinthians 5:1–2).

The spiritual man judges all things, but “but is himself to be judged by no one” (1 Corinthians 2:15). In other words, the man with the Spirit of God is able to discern the things of God in a way that the natural (unsaved) man cannot. At the same time, the spiritual person is misunderstood by the natural man. Those without the Spirit cannot appreciate or fully comprehend the spiritual man’s motives, worldview, or character. The spiritual man has the mind or the thinking of Christ, and that is a mystery to those who do not know Christ.

When we believe in Jesus, we are born again and can now think as God has designed us to think. We are no longer natural people whose spirit is not alive. We should move past the immaturities of infancy and press on to maturity. We ought to think and act like spiritual people because that is what we are. As Paul put it elsewhere, we should walk in a manner worthy of our calling (Ephesians 4:1). We should no longer walk like fleshly people, focusing on the desires of our flesh. Rather, we should use the thinking of Christ and grow to maturity, walking in newness of life. As Paul exhorted the Corinthians to do, we ought to demonstrate Christlike judgment and discernment because we have the mind of Christ.

They honor me with there lips but there heart is far from me

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

Jesus’ Quoted prophet Isaiah “They honor me with there lips but there heart is far from me” in Matthew 15:8

This people draweth nigh unto me with their mouth
The preface to these words, or the form in which they are introduced by the prophet; “wherefore the Lord said”, is left out in this citation, being unnecessary here, though of the greatest importance there; partly to show, that what was about to be said, was not the prophet’s own words, but the words of the Lord, of which the Jews in Christ’s time made no doubt; and partly to give a reason why that judicial blindness, threatened in the context, should be inflicted on them, which is no part of Christ’s design here; but which is only to show, that the description here given exactly agrees with them, and so proves, and confirms the character he gives of them as hypocrites. They approached the ordinances of God, and drew nigh to him, and attended him in outward worship; they prayed unto him publicly, and constantly, in the streets, in the synagogues, and temple, and with much seeming devotion and sanctity:

and honoureth me with their lips:
they owned him to be their creator and preserver; they made their boast of him, and of their knowledge of him, as the one only living, and true God, and as the God of Israel; they brought their sacrifices of praise and thanksgiving, even the fruit of their lips, unto him, for their many peculiar mercies, privileges, and favours, as a nation, church, and people, and with much seeming sincerity and affection.

But their heart is far from me;
they had no true love to God, nor faith in him, nor fear of him; they were not at all concerned for his presence with them, or for communion with him, or for his honour and glory; their hearts were in the world, and after their covetousness; they made religion a tool to their secular purposes, supposing gain to be godliness; sought the applause of men, and contented themselves with bodily exercise; having no regard to internal religion, powerful godliness, or where their hearts were, so be it, their bodies were presented to God in public worship; and what they did it was to be seen and approved of men, not caring what the searcher of hearts knew concerning them, or what he required of them.

Kept the faith

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

What did Paul mean when he said he had kept the faith?

“I have fought the good fight, I have finished the race, I have kept the faith” (2 Timothy 4:7). This is one of the better-known and most-quoted passages of the apostle Paul. These words written just before Paul’s death are a powerful affirmation of his unyielding love and undying faith in Jesus and the gospel message (Galatians 1:4; 2:20; Philippians 1:21).

The word translated “kept” means “to keep by guarding, to watch over.” The Greek word for “faith” is pistis, which has to do with a conviction based on hearing (cf. Romans 10:17). Paul’s trust in Jesus never wavered. His faith was as solid on the day of his death as it had been the moment he first believed on the Damascus road (Acts 9:3). He was firm in his faith in the midst of the mob’s violence (Acts 16:22; 2 Corinthians 11:25; 1 Thessalonians 2:2). He stood uncompromising before the dignitaries Felix (Acts 22:10, 22), Festus (Acts 25:9), and Agrippa (Acts 25:26). He boldly confronted Peter when that apostle showed signs of compromising the teachings of Christ (Galatians 2:11-16).

The expression “I have kept the faith” has two possible meanings. One is that Paul had faithfully declared the gospel and guarded its truth, keeping its message unadulterated. Elsewhere, Paul called this the “pattern of sound teaching” and encouraged Timothy to “keep” it as well (2 Timothy 1:13; cf. 1 Timothy 6:20).

The other possible meaning of “I have kept the faith” is that Paul had fulfilled his divine appointment in this world, viz., that he would be Jesus’ messenger to the Gentiles (Acts 9:15; 22:21). When Jesus commissioned Paul, He was clear that the appointment would mean much suffering (Acts 9:16). But Paul gladly accepted the summons and never wavered in his commitment, trusting that he would soon experience “an eternal glory” (2 Corinthians 4:17).

Keeping the faith is never easy. Without question, Satan sought to derail Paul’s work by opposing him far and wide. There were Galatian legalists, Colossian Gnostics, and Judaizers at every turn. There were forged letters (2 Thessalonians 2:2). There were slanderous attacks on his integrity, his personal appearance, and his unpolished speech (2 Corinthians 10:10; 2 Corinthians 1:6). Not to mention the physical beatings he took (2 Corinthians 11:23-27). He was truly “hard pressed on every side” (2 Corinthians 4:8). Paul’s faith was the victory: “I know whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day” (2 Timothy 1:12). What God had committed to Paul, Paul committed back to God. And through it all, Paul looked forward to the moment when he would hear the Lord say, “Well done, good and faithful servant!” (Matthew 25:21).

As believers in Christ, we, too, should “keep the faith.” What has God called you to do? Do it with all your might (Colossians 3:23). Just as Paul “longed for His appearing” and anticipated receiving the “crown of righteousness” (2 Timothy 4:8), so should we serve the Lord and faithfully fulfill His plan for our lives.

Jesus born in a manger

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

Why was Jesus born in a manger?

It is a common saying at Christmastime that Jesus Christ was “born in a manger.” Of course, it wasn’t possible for Him to actually be born in the manger, but that’s where Mary laid Him after His birth (Luke 2:7). Although we are not sure of the exact location of where Jesus was born, we do know that it was near Bethlehem and that there was a manger, or feeding trough, there.

God promised the Savior’s virgin birth immediately after mankind’s first sin in the Garden of Eden (Genesis 3:15). Hundreds of years later, the prophet Micah foretold the birth of Christ in the small town of Bethlehem: “But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times” (Micah 5:2). This prophecy was fulfilled when Jesus’ earthly parents, Mary and Joseph, were called to Bethlehem for a census of the entire Roman territory (Luke 2:1–5). While they were in Bethlehem, the time came for Jesus to be born (Luke 2:6).

Because of the crowds that had come to Bethlehem, there was no room at the inn for Mary and Joseph (Luke 2:7). While tradition says that the inn was a sort of hotel, we don’t know that for sure. In fact, the Greek word translated “inn” (kataluma) could be translated “guest room.” This fact has led some to believe that Jesus may not have been born in a stable or barn, but in a house with a lower floor serving as a nighttime shelter for the families’ animals. If that were the case, it wouldn’t be surprising to find a manger located in that area of the house. When Luke states that there was no room in the kataluma, he could mean there was no room on the upper level, which would have been full of other people sleeping.

In any case, Jesus was born at night, in some sort of keeping-place for animals. After Jesus was delivered, Mary His mother wrapped Him in cloths and laid Him in a manger (Luke 2:7). Later that same night, shepherds from nearby fields found Him just as the angels told them they would (Luke 2:10–12).

So, why was the Savior and King born in a place where animals were kept? And why was He then laid in the animals’ food trough? Surely, God’s Son deserved a high-profile birth in the most elegant of surroundings. But, instead, God’s own Son made His appearance on earth in the lowliest of circumstances. This humble birth conveys an amazing message to creation: the transcendent God condescended to come to us. Instead of coming to earth as a pampered, privileged ruler, Jesus was born in meekness, as one of us. He is approachable, accessible, available—no palace gates bar the way to Him; no ring of guards prevents our approach. The King of kings came humbly, and His first bed was a manger.

Those who humble themselves will be exalted

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

What does it mean that those who humble themselves will be exalted (Matthew 23:12)?

The Jewish teachers and religious leaders of Jesus’ day—the scribes and Pharisees—exhibited many undesirable traits. Chief among them were pride and hypocrisy. In Matthew 23:1–12, Jesus warns His followers not to imitate their despicable behavior, concluding with these words: “The greatest among you must be a servant. But those who exalt themselves will be humbled, and those who humble themselves will be exalted” (Matthew 23:11–12, NLT).

According to the paradoxical principles of God’s kingdom, the greatest person is the one willing to stoop to the lowest place and serve others (see Matthew 20:24–28). The Pharisees tried to prove their worth by lifting themselves above everyone else. But the Lord’s faithful servants don’t need to exalt themselves. They have nothing to prove. Instead, they humble themselves before God and are filled with His grace, trusting that God exalts the humble (James 4:6, 10).

God commands His people to “walk humbly with your God” (Micah 6:8; see also Exodus 10:3; Isaiah 57:15; Zephaniah 2:3; Luke 14:9–11; 1 Peter 3:8) and to “be completely humble” (Ephesians 4:2; see also Colossians 3:12; James 3:13). The Lord declares, “I will bless those who have humble and contrite hearts, who tremble at my word” (Isaiah 66:2, NLT). The Beatitudes echo with reminders that God exalts the humble (see Matthew 5:3–12).

Godly leadership is always marked by humility. Peter taught, “Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for ‘God opposes the proud but gives grace to the humble.’ Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you” (1 Peter 5:5–6, ESV). The Bible consistently characterizes people deserving of high positions as those with an attitude of unassuming servanthood (Proverbs 25:6–7; 2 Samuel 7:8; 1 Kings 14:7; Luke 1:52).

One day, the disciples asked Jesus, “Who is the greatest in the kingdom of heaven?” (Matthew 18:1). The Lord answered, “Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven. Therefore, whoever takes the lowly position of this child is the greatest in the kingdom of heaven” (Matthew 18:3–4; see also Matthew 19:14). Humility is linked with repentance and salvation (see 2 Kings 22:19; 2 Chronicles 7:14; 12:6–7; 12; 30:11; 33:12,19; 34:27).

Jesus Christ gave us the supreme example of humble, obedient submission to the Father: “Though he was God, he did not think of equality with God as something to cling to. Instead, he gave up his divine privileges; he took the humble position of a slave and was born as a human being. When he appeared in human form, he humbled himself in obedience to God and died a criminal’s death on a cross. Therefore, God elevated him to the place of highest honor and gave him the name above all other names, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue declare that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:6–11, NLT). God the Son humbled Himself and became a human. He selflessly served others, ultimately sacrificing His life to save us (Matthew 20:26–28). And God exalted Him to the highest place of honor.

Just as “pride goes before destruction, a haughty spirit before a fall” (Proverbs 16:18), “humility comes before honor” (Proverbs 15:33). The proud are brought low, but God exalts the humble.

True greatness in the eyes of God is letting ourselves “become less and less” and Him “become “greater and greater” (John 3:30, NLT). It means becoming like Jesus, who stooped down to wash the disciples’ feet (John 13:4–17). God will surely humble us if we try to exalt ourselves as the scribes and Pharisees did. But if we voluntarily humble ourselves by avoiding the limelight and serving others, God will exalt us in His time.

Without spot or wrinkle

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

What does it mean that the church should be without spot or wrinkle (Ephesians 5:27)?

In a discussion about marriage using Christ and the church as a metaphor, Paul writes of Christ’s sacrifice in Ephesians 5:25. He then explains the purpose of Christ’s death on behalf of the church: “‭‭He did this to present her to himself as a glorious church without a spot or wrinkle or any other blemish. Instead, she will be holy and without fault” (verse 27, ‭NLT‬‬).

‬‬‬ Ephesians 5:27 is part of broader instructions given to husbands, who are directed to love their wives in the same way that Christ loved the church—with a self-sacrificing love (verse 25). Paul explains that Christ’s sacrifice was intended to “make her [the church] holy, cleansing her by the washing with water through the word” (verse 26). Having been cleansed, the church will be “glorious . . ., without a spot or wrinkle or any other blemish” (verse 26, NLT).

When Scripture states that the church should be without spot, wrinkle, or blemish, it signifies the church’s complete holiness, as the remainder of Ephesians 5:27 shows: “She will be holy and without fault” (NLT). Here, spots, wrinkles, and blemishes symbolize impurity—not a physical deformity, but a spiritual impurity caused by sin. The church is already positionally holy through Christ’s perfect sacrifice. She is presently being sanctified, progressively set apart from the power and practice of sin, and in eternity she will be freed from the presence of sin. All these transformative processes are achieved through Christ.

It is evident in Ephesians 5 that the church holds a special place in Christ’s heart. Regardless of the mishaps and imperfections of the church, Christ’s work of sanctification remains steadfast. Those who are concerned about the many issues faced by the church today should recognize that Christ continues to work, even in the chaos. He intimately knows His bride and is committed to completing the work He has started.

Christ’s sanctifying work also has implications at the individual level. As children of God, we are positionally sanctified. We are currently being transformed to become more like Jesus, and we must remember this as we engage in spiritual disciplines such as prayer and feeding on the Word. We can be confident that the Son lavishes unconditional love on His bride. Just as a devoted husband would not dream of abandoning his wife, Jesus will not forsake His bride or the promises He made to her. This assurance provides us with ample motivation to lead a holy life, knowing that God is actively working in us to conform us to His image (Philippians 2:13)

The love that Christ has for His church and His commitment to cleanse her of spots and blemishes should serve as a model for our marriages, especially for husbands. The husband loves his wife with the aim of “sanctifying” her. He should care for her, keep her best interests in mind, and be genuinely concerned about her growth in all aspects, including her spiritual well-being.