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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.

Voice like the sound of rushing waters

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

What does it mean that Jesus’ voice was like the sound of rushing waters (Revelation 1:15)?

The book of Revelation is replete with symbols and figurative language, as demonstrated in Revelation 1:15 where John employs two similes: “His feet were like bronze glowing in a furnace, and his voice was like the sound of rushing waters.” In this verse, we find a vivid portrayal of Jesus’ voice as the sound of rushing waters. John, already familiar with the incarnate Jesus, was profoundly overwhelmed by this striking vision of Christ, to the extent that he fell down at Jesus’ feet (Revelation 1:17).

John’s description of Jesus’ voice as akin to the “sound of rushing waters” parallels the description of God in the Old Testament, serving to emphasize the deity of the Son of God. A good example is Ezekiel 43:2, where the prophet declares: “I saw the glory of the God of Israel coming from the east. His voice was like the roar of rushing waters, and the land was radiant with his glory.” The imagery of rushing water conveys a sense of force, resonance, and an undeniable demand for attention. The sound of rushing waters can be deafening—think of a large waterfall or the roaring of the ocean as it hits a rocky shoreline. God’s voice carries an inherent authority that commands our unwavering attention. Since Jesus is God, His voice also carries authority.

Right from the opening chapter in Revelation, we are introduced to the divinity of Jesus and His authoritative nature. In contemporary culture, some might prefer to see Jesus as only a rabbi, a prophet, or a healer, but not Lord. However, Scripture’s testimony, which constitutes the earliest record of Jesus’ life, affirms that Jesus is more than a man. We cannot deny that the deity of Christ is a fundamental tenet of Christian doctrine.

The authority of the Son is further corroborated in other sections of Scripture, including Ephesians 1:22, which states that “God placed all things under his feet and appointed him to be head over everything for the church.” Jesus’ audience were amazed at the authority in His words (Matthew 7:28–29; Mark 1:22), and Jesus Himself asserted His authority (Matthew 28:18; John 10:18). Jesus’ voice is what calmed the storm on the Sea of Galilee, when He “rebuked the wind and said to the sea, ‘Peace! Be still!’ And the wind ceased, and there was a great calm” (Mark 4:39). The voice like rushing waters stilled the rushing waters.

Reflecting on Jesus and His claims, C. S Lewis popularized what has become known as the liar-lord-lunatic trilemma in his book Mere Christianity:

I am trying here to prevent anyone saying the really foolish thing that people often say about Him: I’m ready to accept Jesus as a great moral teacher, but I don’t accept his claim to be God. That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on the level with the man who says he is a poached egg—or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God, or else a madman or something worse. You can shut him up for a fool, you can spit at him and kill him as a demon or you can fall at his feet and call him Lord and God, but let us not come with any patronizing nonsense about his being a great human teacher. He has not left that open to us. He did not intend to.” (Macmillan, 1952, p. 55–56)

It is clear that Jesus, as revealed in Scripture, is no mere man. We are faced with a decision: either we humble ourselves when we hear His voice resounding like rushing waters, or we choose to ignore His voice and go our own way.

One taken and the other left

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

What does it mean that one will be taken and the other left (Matthew 24:40)?

Jesus’ words can often be challenging, and many scholars face interpretive difficulties with the part of the Olivet Discourse where Jesus says, “Two men will be in the field; one will be taken and the other left. Two women will be grinding with a hand mill; one will be taken and the other left” (Matthew 24:40–41). The same teaching is found in Luke 17, with the added illustration that “two people will be in one bed; one will be taken and the other left” (verse 34).

Jesus made the statement that “one will be taken and the other left” in His response to the disciples’ questions over the signs of His coming and the end of the age (Matthew 24:3). Prior to this statement, Jesus told His disciples that “about that day or hour no one knows” (verse 36). Then He pointed to a historical parallel: “As it was in the days of Noah, so it will be at the coming of the Son of Man. For in the days before the flood, people were eating and drinking, marrying and giving in marriage, up to the day Noah entered the ark; and they knew nothing about what would happen until the flood came and took them all away. That is how it will be at the coming of the Son of Man” (verses 37–39). So, the context is one of judgment. The time is Jesus’ second coming.

Some have tried to press this passage into teaching the rapture of the church. While it’s true that the rapture will also result in some who are “taken away” and others left behind, it is better to understand Matthew 24 as speaking about the second coming, not the rapture. Jesus’ reference of Noah’s flood suggests that those who are taken away are taken in judgment. The taken will be destroyed, just as the ungodly of Noah’s day were swept away by the flood. Furthermore, they won’t even know what hit them. They will be continuing with life as normal when judgment suddenly befalls them. Jesus’ second coming and the accompanying judgment will be sudden and surprising for the unprepared.

So, our view is that those who are “taken” in Matthew 24:40 are destined for judgment, while those who remain are righteous individuals who will survive and enter the messianic kingdom. This happens at the end of the tribulation, when Jesus arrives with the armies of heaven (see Revelation 19:11–16). Regardless of one’s stance on who will be taken and who will be left, one thing is certain: the return of Jesus will be momentous, resulting in a clear separation between the righteous and the wicked. This world is temporary, and all people will face the Righteous Judge some day, and all need to be ready for that judgment.

Kingdom of darkness

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

What is the kingdom of darkness (Colossians 1:13)?

In Colossians 1:13, the apostle Paul describes salvation as God’s work of rescuing believers “from the kingdom of darkness” and transferring them “into the Kingdom of his dear Son” (NLT). This imagery of rescue and deliverance as moving people out of darkness into light appears throughout the book of Isaiah, and Paul may have borrowed from it (see Isaiah 9:1–2; 42:6–7; 58:10; 60:1–3).

The “kingdom of darkness” in Colossians 1:13 is alternatively rendered “domain of darkness” (ESV) and “dominion of darkness” (NIV). Bible scholars interpret Paul’s meaning in a couple of ways. For some, the kingdom of darkness represents a spiritual realm, or domain, where Satan heads a hostile resistance force against the kingdom of God and Jesus Christ. In this dark sphere, Satan holds the position of power, authority and rule over human hearts and other spiritual beings. Such an invisible kingdom is depicted by Paul in Ephesians 6:12: “For we are not fighting against flesh-and-blood enemies, but against evil rulers and authorities of the unseen world, against mighty powers in this dark world, and against evil spirits in the heavenly places” (NLT).

Others view the kingdom of darkness more as a darkened, unregenerated condition in which Satan dominates the hearts and minds of sinful humanity. Before salvation, people’s minds are “full of darkness; they wander far from the life God gives because they have closed their minds and hardened their hearts against him” (Ephesians 4:18, NLT; see also Romans 1:21). Unbelievers live under the rule of darkness in contrast to Christians “who live in the light” (Colossians 1:12, NLT; see also Romans 13:12–13; 1 John 2:10). Paul explained, “For once you were full of darkness, but now you have light from the Lord. So live as people of light!” (Ephesians 5:8, NLT).

At Paul’s conversion, Jesus said that He was sending Paul out as a servant to open people’s eyes “so they may turn from darkness to light and from the power of Satan to God. Then they will receive forgiveness for their sins and be given a place among God’s people, who are set apart by faith in me” (Acts 26:18, NLT).

The kingdom of darkness is a realm controlled by sin and rebellion toward God (1 John 1:6; 2:11; John 3:19). But the kingdom of Christ is the new home of believers. God relocates us from our country of origin to become “citizens of heaven” (Philippians 3:20, NLT) and “members of God’s family” (Ephesians 2:19, NLT). We are rescued from the dangerous and deadly dominion of darkness and transferred into the glorious light and fellowship of God’s kingdom, where Jesus Christ rules and reigns (1 John 1:7).

The kingdom of darkness is a domain dominated by death. The author of Hebrews explains that Satan has “the power of death” (Hebrews 2:14). “But God is so rich in mercy,” writes Paul, “and he loved us so much, that even though we were dead because of our sins, he gave us life when he raised Christ from the dead” (Ephesians 2:4–5, NLT). God rescued us from the kingdom of darkness and the power of death through the sacrifice of Jesus Christ on the cross. Our Savior’s death takes away sin’s curse of death that was on us (Galatians 3:13).

Jesus is “the light of the world,” and those who follow Him “will never walk in darkness, but will have the light of life” (John 8:12). Christ gives His “light to those who sit in darkness and in the shadow of death” (Luke 1:79, NLT). If we receive God’s gift of salvation in Jesus Christ, we pass “from death to life” (John 5:24; see also 1 John 3:14; Romans 6:3–4, 13; Ephesians 2:6). In His mercy, love, and grace, God the Father through Jesus, His Son, gathers us out of bondage to sin and death in the kingdom of darkness and moves us into the eternal light and freedom of Christ’s kingdom.

Onesimus in the Bible

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

Who was Onesimus in the Bible?

Onesimus was the fugitive slave of Philemon, the apostle Paul’s friend. Onesimus had robbed his master Philemon and fled to Rome, a large city where he could easily hide. Providentially, Onesimus encountered Paul in Rome where the apostle was serving time in prison.

Some scholars suggest that Paul had led Onesimus to Christ previously in Colossae and that, when Onesimus ran away, he sought out Paul on purpose. However, it is more likely that Onesimus became a Christian after running away from Philemon and running into Paul in Rome: “I appeal to you for my son Onesimus, who became my son while I was in chains” (Philemon 1:10).

Paul uses a play on words when he refers to Onesimus in verse 11: “Formerly he was useless to you, but now he has become useful both to you and to me.” The name Onesimus means “helpful,” “useful,” or “profitable.” It was a common name for slaves in that day. Before salvation, Onesimus had been useless or unprofitable to Philemon, but now he had become immensely beneficial to both his master and to Paul. As a believer in Jesus Christ, Onesimus lived up to his name.

On behalf of Onesimus, Paul, still imprisoned in Rome, wrote his letter to Onesimus’s master, Philemon. The apostle pleaded with Philemon to accept Onesimus back, not as a slave but as a believer and a brother in Christ. Paul cared deeply for Onesimus because the young man had been a great blessing to him. In fact, Onesimus had been so helpful that Paul longed for him to stay at his side: “I am sending him—who is my very heart—back to you. I would have liked to keep him with me so that he could take your place in helping me while I am in chains for the gospel. But I did not want to do anything without your consent, so that any favor you do would not seem forced but would be voluntary” (Philemon 1:12–14).

Philemon and his family lived in Colossae, and the Colossian church met at his house. Paul wrote his letter to the Colossians at the same time he wrote to Philemon. In that letter, Paul mentioned that Onesimus would be coming home. Paul gave both letters to Tychicus and Onesimus to carry back to Philemon (Colossians 4:9).

The heart of Paul’s plea to Philemon is summed up in verses 15–19: “Perhaps the reason [Onesimus] was separated from you for a little while was that you might have him back forever—no longer as a slave, but better than a slave, as a dear brother. He is very dear to me but even dearer to you, both as a fellow man and as a brother in the Lord. So if you consider me a partner, welcome him as you would welcome me. If he has done you any wrong or owes you anything, charge it to me. I, Paul, am writing this with my own hand. I will pay it back—not to mention that you owe me your very self” (Philemon 1:15–19).

Forgiveness and reconciliation are spotlighted in the life of Onesimus and the book of Philemon. Paul challenges Philemon to receive Onesimus back in the same way he would welcome Paul, as a brother and a partner in the gospel. And Paul promises to pay back anything Onesimus owed. The apostle authenticates his promise by writing in his own hand, essentially demonstrating his commitment to see the relationship between these two brothers fully restored. Then Paul applies some gentle pressure by reminding Philemon that he owes his life to Paul, confirming that the apostle was the person who had led Philemon to Christ. By reminding Philemon of his own salvation, Paul hopes he will look beyond Onesimus’s transgressions and reflect on the broader reality of forgiveness in Jesus Christ, the One who pardons our every wrong.

Philemon was a committed Christian who had opened his home to the whole community of believers. In verses 4–7, Paul talks about his strong faith and love for God’s people. In verse 21, the apostle expresses his confidence that Philemon will indeed follow through with his appeal to forgive and restore Onesimus.

Philemon may have been a kind and gracious master, but for whatever reason, Onesimus wanted to be free. As a slave, he ran from his master but came face to face with the living God through His servant Paul. Onesimus’s story is the classic picture of one who tries to run from God, a good and gracious Master, but instead runs right into His arms. Through salvation, the fugitive sinner finds grace, forgiveness, and the freedom that is found only in Jesus Christ.

The story of Onesimus and Philemon is a beautiful picture of the distinction between law and grace. Both Roman law and the Mosaic Law of the Old Testament gave Philemon the right to punish a runaway slave. But the covenant of grace through the Lord Jesus allowed both master and slave to fellowship in love on an equal basis in the body of Christ. Paul’s payment of all of Onesimus’s debts parallels Christ’s payment for our sins. Philemon’s acceptance of Onesimus as a brother in Christ helped lay the foundation for the abolitionist movement centuries later—master and slave are equals in Christ.

God is faithful

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

What does it mean that God is faithful (1 Corinthians 1:9)?

Paul often includes a note of thanksgiving in his letters, and 1 Corinthians 1:9 concludes his thanksgiving in his letter to Corinth with these words: “God is faithful, who has called you into fellowship with his Son, Jesus Christ our Lord.” Here, Paul glorifies God for the spiritual blessings and gifts bestowed upon the church of Corinth (verse 7) and affirms his trust in God to uphold them steadfastly until the end (verse 8). In this context, Paul’s trust stems from God’s faithfulness, the solid foundation for all believers.

The Greek word translated as “faithful” is pistos, which also conveys the concept of being trustworthy. Therefore, when Scripture declares that God is faithful, it signifies His trustworthiness. When God makes a promise, it is unwavering. God’s trustworthiness hinges on His attributes, specifically His love, justice, and holiness. He will not break His promise.

The fact that God is faithful is readily seen in the Old Testament. For instance, God promised Abraham, who was initially childless, that “all people on earth will be blessed through you” (Genesis 12:3). Despite seemingly impossible challenges, God fulfilled His promise by giving Abraham Isaac (Genesis 21:12). Through Isaac came Jacob, the forefather of Israelites, through whom the Messiah came, bringing the blessing of salvation to all nations, both Jews and Gentiles (see Galatians 3:6–9).

Another example of God’s faithfulness is His covenant with King David: “Your house and your kingdom will endure forever before me; your throne will be established forever” (2 Samuel 7:16). The Davidic Covenant appeared endangered by Solomon’s unfaithfulness (1 Kings 11:1–13), by Athaliah’s murderous rampage (2 Kings 11:1–3), and the Babylonian exile (2 Kings 24:8–17), but God was faithful. The promise to David is fulfilled in Christ, the Messiah (Luke 1:32–33). These examples prove God’s trustworthiness even when things seem unlikely.

We understand God’s faithfulness more when we know His character, revealed in His Word. Paul boldly proclaimed God’s faithfulness, especially in regards to our salvation. It is due to God’s faithfulness that Paul is assured that “he will also keep you firm to the end, so that you will be blameless on the day of our Lord Jesus Christ” (1 Corinthians 1:8). The church at Corinth faced numerous issues, including sexual immorality (1 Corinthians 5:1–2), factions (1 Corinthians 1:10–13), misunderstandings concerning the resurrection (1 Corinthians 15:12), possible misuse of spiritual gifts (chapter 14), and spiritual immaturity (1 Corinthians 3:1–3). Paul handled these issues, sometimes with stern rebuke, but he never questioned the salvation of the church, and he believed God would sustain them till the end. In the epistle to Rome, Paul expressed a similar sentiment: “For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:38–39).

God’s faithfulness in accomplishing His promises gives us confidence in Him and allows us to join in Jude’s doxology: “To him who is able to keep you from stumbling and to present you before his glorious presence without fault and with great joy—to the only God our Savior be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore! Amen” (Jude 1:24– 25).

Godly fear

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

What does it mean that Jesus had godly fear (Hebrews 5:7)?

Hebrews 5:7 says, “During the days of Jesus’ life on earth, he offered up prayers and petitions with fervent cries and tears to the one who could save him from death, and he was heard because of his reverent submission.” The KJV translates “reverent submission” as “he feared,” implying that Jesus possessed godly fear. It sounds strange to hear that the Son of God feared God, but that was surely the case.

Godly fear and reverence are synonymous, denoting a profound respect infused with awe and admiration. Godly fear is not the panic induced by danger, but rather the amazement experienced when beholding a wondrous sight or standing in the presence of power and grandeur. In C. S. Lewis’s The Lion, the Witch, and the Wardrobe, a character asks if the lion Aslan is safe. Mr. Beaver replies, “Safe? . . . Who said anything about safe? ‘Course he isn’t safe. But he’s good. He’s the King, I tell you” (Collier Books, 1970, p. 75–76).

While the contemporary world may prefer a “safe” and indulgent god, Scripture portrays God as “Yahweh! The Lord! The God of compassion and mercy! I am slow to anger and filled with unfailing love and faithfulness. I lavish unfailing love to a thousand generations. I forgive iniquity, rebellion, and sin. But I do not excuse the guilty. I lay the sins of the parents upon their children and grandchildren; the entire family is affected—even children in the third and fourth generations” (‭‭Exodus‬ ‭34:6‭–7‬, NLT). The godly fear we have of God stems from both His unfailing love and perfect holiness—God is not safe, but He is good.

‬‬‬‬ In His earthly life, Jesus exemplified the Perfect Man, giving a blueprint of true humanity. One of the things that characterized His earthly existence was an unwavering alignment with the Father’s will, in stark contrast to Adam’s rebellion. As part of His example, Jesus demonstrated godly fear by submitting to the Father’s will at all times. Even in the garden of Gethsemane, Jesus submitted to the Father’s will in godly fear (Matthew 26:39)—what a contrast to Adam’s lack of submission in the garden of Eden. Jesus frequently made declarations that showed godly fear, such as, “For I have come down from heaven not to do my will but to do the will of him who sent me” (John 6:38).

In His perfect righteousness, Christ became the ultimate sacrifice for our sin, and those who trust in Christ are clothed with His righteousness. Yet His godly fear served a dual purpose—not only to be our righteousness but also to provide an example for Christian living. Paul stated, “In your relationships with one another, have the same mindset as Christ Jesus: Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross!” (‭‭Philippians‬ ‭2:5‭–8‬‬).

‬‬‬‬ The book of Proverbs declares, “The fear of the Lord is the beginning of wisdom” (Proverbs 9:10a). Jesus, the wisdom of God (1 Corinthians 1:24), perfectly exhibited godly fear. As followers of Jesus, we are called to embody the same reverence toward God, leading to a life of wisdom.

Unleavened bread communion

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

Does a church have to use unleavened bread for communion?

Unleavened bread is bread formed in flat cakes or wafers with no yeast or other substance used to produce fermentation in the dough. Many times, such bread is used for the observance of communion, or the Lord’s Table. The bread Jesus broke and shared with His disciples at the Last Supper was unleavened, like the matzah that Jews still eat for Passover Seder today.

The night before His death, Christ gathered with His disciples to celebrate the Passover Feast (Matthew 26:26–29; Mark 14:22–25; Luke 22:15–20; John 13:21–30). When God first instituted this yearly festival, associated with the Feast of Unleavened Bread, He instructed the Israelites to eat only unleavened bread for seven days to commemorate the nation’s Exodus from bondage in Egypt (see Deuteronomy 16:3; Exodus 12:8; 29:2; and Numbers 9:11). So strict was the command that anyone who ate bread made with yeast during the festival would “be cut off from the community of Israel” (Exodus 12:15, NLT).

In the Bible, yeast or leaven is usually symbolic of sin, corruption, and decay (Matthew 16:6, 12; 1 Corinthians 5:6–8; Galatians 5:9). The unleavened “bread of affliction” used during the Feast of Unleavened Bread (see Deuteronomy 16:3) reminded the people of their hurried departure from Egypt when they had no time to wait for bread to rise. At the same time, the bread warned God’s people against corrupting influences (Exodus 12:14–20) and pointed them forward to the coming of the promised Messiah, “the Lamb of God, who takes away the sins of the world!” (John 1:29).

Jesus would have celebrated the Passover in exact obedience to the Law of Moses, and with the later addition, still practiced today, of four cups of wine representing sanctification, deliverance, redemption, and restoration, based on God’s four-fold promise to the Israelites while still in Egyptian bondage (Exodus 6:6–7). These elements are significant to Jewish Christians who embrace their deliverance not from physical slavery but from bondage to sin by their Messiah’s sacrifice (Romans 6:5–7; Galatians 5:1).

It is not wrong for Christian churches to celebrate communion with bread containing leaven or yeast. The church is under no law governing the recipe used for communion bread. Believers who wish to retain a connection with their Old Testament roots of faith may consider the experience more meaningful by using unleavened communion bread. But New Testament followers of Christ are not celebrating the Passover during communion. Jesus replaced the Passover with a new celebration in which the bread represents His body broken on the cross for us (Luke 22:19).

In 1 Corinthians 11:17–34, the apostle Paul addressed confusion and concerns about the importance, meaning, and practices associated with communion, along with severe warnings about not taking the observance seriously. He explained that the purpose of communion is to “proclaim the Lord’s death until he comes” (verse 26) and provide an opportunity for solemn self-examination for every believer and the church as the body of Christ (see verse 28). Each time we participate in communion, we proclaim the central tenets of our faith: that Jesus paid for our sins by offering His body in our place—shedding His blood and physically dying on the cross (Ephesians 1:7; Hebrews 2:9; 1 Peter 1:18–19); that He rose from the dead (Acts 2:24; 3:15; Colossians 2:12); that He now lives (Romans 6:3–5; Ephesians 2:4–6; Galatians 2:20); that He will come again (Matthew 24:30; John 14:3; Hebrews 9:28; James 5:7–8); and that we are to share this good news with the world until He returns (Matthew 28:19–20).

Despite the importance of communion as an ordinance, there are very few specific instructions in the Bible regarding it, including how often it should be observed and methods of conducting a communion service. For the bread, some Christian churches break matzah, naan, or some other unleavened bread into smaller pieces and then distribute them to everyone present. Other Christian churches use white processed wafers. Some churches bake their own communion bread.

The Bible does not stipulate whether we should use leavened or unleavened communion bread or grape juice or wine. Neither does it specify the manner the elements are to be distributed. The elements are mere symbols of spiritual realities, “not the realities themselves” (Hebrews 10:1). Therefore, we may use any representational bread and juice, providing we partake of them reverentially. As Christians, our focus is not on the ritual but on recalling Jesus Christ’s atoning sacrifice—His body and blood given for the forgiveness of sins. The Lamb of God loved us so much that He offered Himself once and for all so that we might be saved (Hebrews 9:26; John 3:16–17).

Put off the old man

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

What does it mean to put off the old man (Ephesians 4:22)?

In Ephesians 4:22, Paul references putting off or laying aside the old man: “Put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts” (NKJV). The old man, or the old self, is a common phrase that biblical writers utilize in other contexts as well (Colossians 3:9–10; Romans 6:6; Hebrews 12:1–3). In Ephesians, Paul explains truths in chapters 1—3 and then explains how one should live in light of such truths in chapters 4—6.

In order to understand the logical conclusion of putting off the old man, one must understand the truths found in the first three chapters, focusing mainly on chapter 2:1–10. Ephesians 1 provides a summary of the roles of the Trinity in the redemption of mankind. Chapter 1 concludes with Paul’s prayer for the Ephesians, which mainly focuses on a true knowledge for the Ephesians. Chapter 2 begins with explaining the effect of the gospel on the believer. Chapter 3 explores the community effect of the gospel, namely, the unity of the Gentile and Jew through Christ.

Ephesians 2:1–10 is particularly important when exploring the imperative in Ephesians 4:22. Paul explains that by nature everyone is a child of wrath, dead in trespasses and sins, hostile to God, and destined to experience the wrath of God (Ephesians 2:1–3). In Ephesians 2:4 is one of the most meaningful conjunctions found in Scripture: “but because of His great love for us.” All humanity is by nature children of wrath, but God provided a way to become children of God by grace, through faith. Ephesians 2:10 shows that those who believe in the person and work of Jesus Christ are created anew; they are God’s handiwork with the purpose of doing good works.

In this section of Ephesians, the old man and new man are clearly distinguishable. The old man is found in Ephesians 2:1–3 while the new man is explained in Ephesians 2:4–10. Paul’s imperative in Ephesians 4:22 is based upon these truths. An example of the old self is provided also in Ephesians 4:17–19, and an example of the new self is provided in Ephesians 4:24.

Ephesians 4:17 begins the discussion of the Christian walk, or how the Christian ought to live. Paul asserts in Ephesians 4:20 that the Christian should not live like those mentioned in verses 17–19 but should live according to truth found in Jesus Christ. To do this, one must put off the old man. The NASB translates the word for “put off” as “lay aside.” It shows the idea of doing away with something, taking it off and putting it down. A proper image may be when one changes clothes in the morning. One puts off or lays aside the old clothes and puts on the new clothes.

Paul commands the Ephesians to stop living as the old man and instead put on the new man. He points to the means for putting on the new self in Ephesians 4:23, namely, that one be renewed in the spirit of the mind. Similar language is utilized in Romans 12:1–2 as Paul commands the church in Rome to be “transformed by the renewing of your mind.” This renewal is in direct opposition to being conformed to this world.

God created the new self “in righteousness and holiness of the truth” (Ephesians 4:24, NASB). It is by truth and a pursuit of righteousness that one must renew the mind. The Bible is that source of truth (Proverbs 2:6; 2 Timothy 3:16–17). As one renews the mind in truth, one is equipped to put off the old self, put on the new self, and “live a life worthy of the calling you have received” (Ephesians 4:1).