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Church at Thessalonica

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

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

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

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

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

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

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

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

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

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

I can do all things through Christ

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

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

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

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

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

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

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

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

Christ lives in me

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

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

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

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

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

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

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

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

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

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

Pressed down, shaken together, and running over

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

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

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

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

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

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

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

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

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

Four horsemen of the apocalypse

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

Who are the Four Horsemen of the Apocalypse?

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

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

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

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

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

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

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

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.