Author: Calleen Hough

The secrets of the kingdom of God

Jesus often taught the crowds that followed him using parables. A parable is a similitude, a comparison between two things, “i.e. a short story under which something else is figured or in which the fictitious is used to represent and illustrate the real” (G3850). When his disciples asked him what one of his parables meant, Jesus told them, “To you has been given to know the secrets of the kingdom of God, but for others they are in parables, so that ‘seeing they may not see, and hearing they may not understand.’” (Luke 8:10). Rather than helping his listeners to understand what he was saying, Jesus used parables to obscure the meaning of his lessons. The Greek word that is translated secrets in Luke 8:10, musterion (moos-tayˊ-ree-on) means “A mystery, i.e. something into which one must be initiated or instructed before it can be known; something of itself not obvious and above human insight” (G3466). Jesus told his disciples that it had been given to them “to know the secrets of the kingdom of God” (Luke 8:10). The type of knowing that Jesus was referring to “frequently indicates a relation between the person ‘knowing’ and the object known, in this respect, what is ‘known’ is of value or importance to the one who knows, and hence the establishment of the relationship…such ‘knowledge’ is obtained not by mere intellectual activity, but by operation of the Holy Spirit consequent upon acceptance of Christ” (G1097).

Jesus used the illustration of a lamp lighting a room to describe the effect of the Holy Spirit upon the mind of a believer. Jesus said, “No one after lighting a lamp covers it with a jar or puts it under a bed, but puts it on a stand, so that those who enter may see the light. For nothing is hidden that will not be made manifest, nor is anything secret that will not be known and come to light. Take care then how you hear, for to the one who has, more will be given, and from the one who has not, even what he thinks he has will be taken away” (Luke 8:16-18). Jesus indicated that a person’s beliefs are exposed by the spiritual light that the Holy Spirit provides. Even if we try to keep our beliefs a secret, they will eventually be manifested in the things we say and do. Jesus referred to this as bearing fruit and warned his followers, “Beware of false prophets who come to you in sheep’s clothing but inwardly are ravenous wolves. You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs thistles? So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will recognize them by their fruits” (Matthew 7:15-20).

One way of looking at the secrets of the kingdom of God is to see these secrets as spiritual truths that are necessary to comprehend God’s plan of salvation. If you know the secrets, you can fill in the blanks of God’s recorded message to humanity, the Bible. Matthew’s gospel goes farther in explaining this idea than what we find in Luke’s account. Matthew 13:10-17 states:

Then the disciples came and said to him, “Why do you speak to them in parables?” And he answered them, “To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given. For to the one who has, more will be given, and he will have an abundance, but from the one who has not, even what he has will be taken away. This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. Indeed, in their case the prophecy of Isaiah is fulfilled that says:

“‘“You will indeed hear but never understand,
    and you will indeed see but never perceive.”
For this people’s heart has grown dull,
    and with their ears they can barely hear,
    and their eyes they have closed,
lest they should see with their eyes
    and hear with their ears
and understand with their heart
    and turn, and I would heal them.’

But blessed are your eyes, for they see, and your ears, for they hear. For truly, I say to you, many prophets and righteous people longed to see what you see, and did not see it, and to hear what you hear, and did not hear it.

Jesus attributed people’s inability to discern spiritual truth to a heart that has grown dull. In the context of the Holy Spirit being the light that illumines our minds and reveals spiritual truth, a heart that has grown dull is one that has turned the dimmer switch down so to speak so that the light is no longer sufficient to see things clearly. The Greek word that is translated dull, pachuno (pakh-ooˊ-no) is a derivative of the word pegnumi (paygˊ-noo-mee), which means “to fix (‘peg’), i.e. (special) to set up (a tent)” (G4078). The comparison of a dull heart to setting up a tent could have to do with the way our minds can get fixated or stuck on a single aspect of something that we are trying to understand and we are not be able to see beyond it.

John’s gospel often refers to Jesus using symbolic terms. John began by identifying Jesus as the Word that was with God when everything got started (John 1:1). John continued, “There was a man sent from God, whose name was John. He came as a witness to bear witness about the light, that all might believe through him. He was not the light, but came to bear witness about the light. The true light, which gives light to everyone, was coming into the world. He was in the world, and the world was made through him, yet the world did not know him. He came to his own, and his own did not receive him. But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God” (John 1:6-13). John referred to Jesus as the true light, which gives light to everyone (John 1:9). The Greek word John used that is translated gives light, photizo (fo-tidˊ-zo) means “figuratively, to enlighten, shine light upon, to impart moral and spiritual light (John 1:9; Ephesians 1:18; Hebrews 6:4; 10:32); to illuminate, make one see or understand (Ephesians 3:9); to bring to light, make known (1 Corinthians 4:5; 2 Timothy 1:10). The reason why John linked together the two concepts of Jesus’ identity, Word and light is because they are essentially the same thing. The Word is the spiritual light that makes it possible for us to see or understand spiritual truths that are otherwise hidden in the scriptures.

Jesus explained that even though the light is available to everyone, some people do not want to understand the spiritual truths of the Bible because it will make them aware of their sin. Jesus said, “And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God” (John 3:19-21). If you think of the secrets of the kingdom of God as unrevealed spiritual truths, then it makes sense that people could not perceive these truths until the necessary means of doing so was provided. Jesus said that people will be judged because the necessary means has been provided by him coming into the world. The illumination that results from Jesus coming into an individual’s life indicates whether or not that person actually wants to know the truth about himself.

Justification by faith

God’s plan of salvation was formulated before there was a need for anyone to be saved. Ephesians 1:4 tells us that God selected those who would be adopted into his family “before the foundation of the world.” Abraham was the first person that was called into a relationship with God. It says in Genesis 15:6 that Abraham “believed the LORD, and he counted it to him as righteousness.” To believe someone or to believe in someone means that you have “belief, in the sense of receiving something as true and sure” (H539). Another word for believing is faith. You might refer to someone who believes as a person who has faith. Abraham had faith in God. As a result of Abraham’s faith, God counted him as righteous. That meant that Abraham was considered to be right with God. Romans 3:28 tells us that we are “justified by faith.” Justification means that we are absolved from the consequences of sin and admitted into the enjoyment of God’s divine favor. It is “spoken of character: to declare to be just as one should be, to pronounce right” (G1344). Paul explained Abraham’s justification by faith in his letter to the Romans. Romans 4:1-12 states:

What then shall we say was gained by Abraham, our forefather according to the flesh? For if Abraham was justified by works, he has something to boast about, but not before God. For what does the Scripture say? “Abraham believed God, and it was counted to him as righteousness.” Now to the one who works, his wages are not counted as a gift but as his due. And to the one who does not work but believes inhim who justifies the ungodly, his faith is counted as righteousness, just as David also speaks of the blessing of the one to whom God counts righteousness apart from works:

“Blessed are those whose lawless deeds are forgiven,
    and whose sins are covered;
blessed is the man against whom the Lord will not count his sin.”

Is this blessing then only for the circumcised, or also for the uncircumcised? For we say that faith was counted to Abraham as righteousness. How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well, and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised.

Paul indicated that a person who is justified by faith will not have his sin counted against him, his lawless deeds are forgiven (Romans 4:7-8). The topic of justification becomes more complicated when you dive deeper into Paul’s explanation of justification by faith. Paul said that God counts righteousness apart from works (Romans 4:6). Paul was talking about works in the context of keeping God’s commandments. Paul explained in Romans 3:21-26 that our ability to do the right thing (works) is dependent upon God giving us the grace to do it. Paul went on to say, “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have also obtained access by faith into this grace which we stand, and we rejoice in hope of the glory of God” (Romans 5:1-2). Paul’s description of justification by faith makes it appear to be a three-step process: 1) faith, 2) grace, and 3) works, but in his letter to the Ephesians, Paul made it clear that grace proceeds faith (Ephesians 2:5).

The Greek word dikaioo (dik-ah-yoˊ-o), which is translated justification numerous times in chapters 3 – 5 of the book of Romans, has different meanings depending on which tense of the verb is used. In Romans 3:24, “being ‘justified’ is in the present continuous tense, indicating the constant process of ‘justification’ in the succession of those who believe and are ‘justified.’ In 5:1, ‘being justified’ is in the aorist, or point, tense, indicating the definite time at which each person, upon exercise of faith, was justified” (G1344). It seems that justification by faith is actually an ongoing process, but it can also be viewed as an event that takes place at a definite point in time. We see this demonstrated in Jesus’ ministry through the miracles that he performed; instantaneous changes occurred at a specific point in time; and in the lives of his disciples who were transformed over a period of years as a result of them being in fellowship with the Lord.

A unique example of justification by faith that occurred both at a definite point in time and as a result of an ongoing process is the healing of a centurion’s servant. Luke 7:3-10 states:

When the centurion heard about Jesus, he sent to him elders of the Jews, asking him to come and heal his servant. And when they came to Jesus, they pleaded with him earnestly, saying, “He is worthy to have you do this for him, for he loves our nation, and he is the one who built us our synagogue.” And Jesus went with them. When he was not far from the house, the centurion sent friends, saying to him, “Lord, do not trouble yourself, for I am not worthy to have you come under my roof. Therefore I did not presume to come to you. But say the word, and let my servant be healed. For I too am a man set under authority, with soldiers under me: and I say to one, ‘Go,’ and he goes; and to another, ‘Come,’ and he comes; and to my servant, ‘Do this,’ and he does it.” When Jesus heard these things, he marveled at him, and turning to the crowd that followed him, said, “I tell you, not even in Israel have I found such faith.” And when those who had been sent returned to the house, they found the servant well.

The centurion was a Gentile who had no legal right to ask God to do him the favor of healing his servant. When the elders of the Jews came to Jesus to plead the centurion’s case, they boasted about the good things he had done, “he loves our nation, and he is the one who built us our synagogue” (Luke 7:5). Jesus went with the Jewish elders back to the centurion’s home, but as they were approaching his house, they received a message from the centurion that indicated his actions were aligned with God’s word and therefore, evidence of him having faith in Jesus. Luke tells us that when Jesus heard the centurion’s testimony, “he marveled at him, and turning to the crowd that followed him, said, ‘I tell you, not even in Israel have I found such faith’” (Luke 7:9-10).

The centurion’s understanding of God’s commandments caused him to live a righteous life and also, to treat Jesus appropriately when he wanted him to do him a favor. Jesus validated the centurion’s behavior by associating it with acts of faith. Jesus compared the centurion’s faith to others that he had encountered during his ministry in Israel and said that he had not “found such faith” (Luke 7:10). Jesus’ statement indicated there are varying levels or degrees of faith that a person can have, suggesting that over time, faith can grow or diminish. Faith is not static, a one-time deposit that we receive from God. Although we cannot become more or less saved, we can become weaker or stronger in our faith, and therefore, our faith becomes more or less evident to others.

Breaking the law

The majority of the conflicts that Jesus was involved in during his ministry on earth had to do with the misinterpretation and/or misapplication of the Mosaic Law. When he initiated his covenant with Abraham and his descendants, God told Abraham he would bless him and said, “In you all the families of the earth shall be blessed” (Genesis 12:2-3). The Hebrew word barak (baw-rakˊ) refers to an act of adoration and can be used “when blessing God (Genesis 9:26) or people (Numbers 24:9). God used this verb when He blessed Abraham in the Abrahamic covenant (Genesis 12:3). The word is used intensively when God blesses people or people bless each other (Joshua 17:14)” (H1288). In his famous Sermon on the Mount, Jesus taught the crowds of people who were following him that God’s blessing was the result of a person entering the kingdom of heaven. Jesus said:

“Blessed are the poor in spirit, for theirs is the kingdom of heaven.

Blessed are those who mourn, for they shall be comforted.

Blessed are the meek, for they shall inherit the earth.

Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.

Blessed are the merciful, for they shall receive mercy.

Blessed are the pure in heart, for they shall see God.

Blessed are the peacemakers, for they shall be called sons of God.

Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.

Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.” (Matthew 5:3-12)

The phrase poor in spirit refers to people who are aware of their spiritual helplessness, their dependence upon God for spiritual sustenance. Jesus pointed out that persecution is an indicator that one has entered the kingdom of heaven and encouraged his followers by telling them “your reward is great in heaven,” if you achieve this status.

The Pharisees, who were the religious experts in the first century, continually confronted Jesus with matters that they thought were violations of the Mosaic Law. Luke tells us, “On a Sabbath, while he was going through the grainfields, his disciples plucked and ate some heads of grain, rubbing them in their hands. But some of the Pharisees said, ‘Why are you doing what is not lawful to do on the Sabbath?’” (Luke 6:1-2). Luke went on to say, “On another Sabbath, he entered the synagogue and was teaching, and a man was there whose right hand was withered. And the scribes and Pharisees watched him, to see whether he would heal on the Sabbath, so that they might find a reason to accuse him. But he knew their thoughts, and he said to the man with the withered hand, ‘Come and stand here.’ And he rose and stood there. And Jesus said to them, ‘I ask you, is it lawful on the Sabbath to do good or to do harm, to save life or to destroy it?’ And after looking around at them all he said to him, ‘Stretch out your hand.’ And he did so and his hand was restored. But they were filled with fury and discussed with one another what they might do to Jesus” (Luke 6:6-11). The Pharisees thought that Jesus was breaking the law by healing the man’s withered hand on the Sabbath, but Jesus refuted their accusation by revealing the motive behind his action, to do good, to save his life (Luke 6:9).

The Jews understood that the goal of keeping the Mosaic Law was to have eternal life, but their misapplication of God’s commandments caused them to believe that salvation was a status that they could achieve, rather than a gift that God intended for them to receive. Jesus explained that in order for salvation to be an achievable status, you would have to have the ability to be perfect, not just do something really good, but to be good in every aspect of your character and life. Matthew 19:16-22 states:

And behold, a man came up to him, saying, “Teacher, what good deed must I do to have eternal life?” And he said to him, “Why do you ask me about what is good? There is only one who is good. If you would enter life, keep the commandments.” He said to him, “Which ones?” And Jesus said, “You shall not murder, You shall not commit adultery, You shall not steal, You shall not bear false witness, Honor your father and mother, and, You shall love your neighbor as yourself.” The young man said to him, “All these I have kept. What do I still lack?” Jesus said to him, “If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me.” When the young man heard this he went away sorrowful, for he had great possessions.

Jesus’ clarification of what it meant to be saved focused on the difference between doing good and being good. Jesus indicated that eternal life is not something that you can earn or possess, but something that you experience as a result of having a relationship with God.

The Pharisees tested Jesus’ knowledge of the Mosaic Law because they were trying to prove that he didn’t actually understand God’s plan of salvation. Matthew tells us, “But when the Pharisees heard that he had silenced the Sadducees, they gathered together. And one of them, a lawyer, asked him a question to test him. ‘Teacher, which is the great commandment in the Law?’ And he said to him, ‘You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it. You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets’” (Matthew 22:34-40). When Jesus said that all the Law and the Prophets depended on the two commandments that he identified, he meant that these two commandments adequately explained why the world needs a Savior, a substitutionary means of salvation. These two commandments are all God needs to judge and condemn the world, because they clearly demonstrate that humans are not perfect. According to God’s divine standard, we are all guilty of breaking the law.

Fishers of men

Four of Jesus’ twelve disciples were fishermen before they were called to work in his ministry. Mark tells us, “Passing alongside the Sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net into the sea for they were fishermen. And Jesus said to them, ‘Follow me, and I will make you become fishers of men.’ And immediately they left their nets and followed him. And going a little farther, he saw James the son of Zebedee and John his brother, who were in their boat mending the nets. And immediately he called them, and they left their father Zebedee in the boat with the hired servants and followed him” (Mark 1:16-20). Simon, also known as Peter, Andrew, James, and John were all willing to give up their occupation of fishing in order to follow Jesus. Jesus’ statement, “I will make you become fishers of men” (Mark 1:17) seemed to make sense to Peter and Andrew. Mark said they “immediately left their nets and followed him” (Mark 1:18), suggesting that there was not only a willingness on the part of Peter and Andrew to give up their occupation, but also an urgency about their decision to do so. The Greek word that is translated immediately, eutheos (yoo-thehˊ-oce) is derived from the root words eu (yoo), which means “good, brave, noble” (G2095), and tithemi (tithˊ-ay-mee), which used figuratively means “to lay down one’s life. To place something in the heart or spirit, in the sense of to resolve, to purpose” (G5087).

Peter and Andrew took immediate action to secure their position in Jesus’ ministry based on his promise that he would make them become fishers of men (Mark 1:17). In order to understand what Jesus meant by fishers of men, you have to think of it in terms of an occupation. Jesus was inviting Peter, Andrew, James, and John to be a part of the work that he was sent to do on earth. When Jesus healed a woman who had a disabling spirit, the ruler of the synagogue associated what he had done with work. Luke 13:12-17 states:

When Jesus saw her, he called her over and said to her, “Woman, you are freed from your disability.” And he laid his hands on her, and immediately she was made straight, and she glorified God. But the ruler of the synagogue, indignant because Jesus had healed on the Sabbath, said to the people, “There are six days in which work ought to be done. Come on those days and be healed, and not on the Sabbath day.” Then the Lord answered him, “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from the manger and lead it away to water it? And ought not this woman, a daughter of Abraham whom Satan bound for eighteen years, be loosed from this bond on the Sabbath day?” As he said these things, all his adversaries were put to shame, and all the people rejoiced at all the glorious things that were done by him.

The Greek word that the ruler of the synagogue used that is translated work, ergazomai (er-gadˊ-zom-ahee) means “to toil (as a task, occupation, etc.),” and is metaphorically spoken of the sea: to cultivate the sea, i.e. to ply or follow the sea as an occupation as sailors, mariners (Revelation 18:17), but ergazomai is also used “of things wrought, done, performed, e.g. miracles (John 6:30; Acts 13:41)…To work the works of God, or a good work (Matthew 26:10; Mark 14:6; John 3:21; 6:28; 9:4; 1 Corinthians 16:10; 3 John 5)” (G2038). Jesus’ sharp response to the ruler of the synagogue suggests that spiritual work, releasing the woman from the bond of Satan, cannot be limited to normal work hours because of the life-sustaining nature of this kind of activity (Luke 13:15).

Jesus indicated that the work that he had called his disciples to do would result in spiritual wages (John 6:27), but he cautioned the crowd that wanted to join him in his ministry against pursuing spiritual work without having faith in God. John tells us, “Then they said to him, ‘What must we do to be doing the works of God’ Jesus answered them, ‘This is the work of God, that you believe in him whom he has sent.’ So they said to him, ‘Then what sign do you do that we may see and believe you? What work do you perform?’” (John 6:28-30). The people of Israel were confused about the role that Jesus was expected to play in the accomplishment of God’s plan of salvation. They thought that their Messiah would be a powerful leader who would conquer the kingdoms that opposed God. Jesus explained to them that the purpose of him coming into the world was to provide spiritual nourishment to those who were spiritually destitute (John 6:32-59). Jesus concluded his discussion on spiritual work with the healing of a man born blind. John stated, “As he passed by, he saw a man blind from birth. And his disciples asked him, ‘Rabbi, who sinned, this man or his parents, that he was born blind?’ Jesus answered, ‘It was not that this man sinned or his parents, but that the works of God might be displayed in him. We must work the works of him who sent me while it is day; night is coming, when no one can work’” (John 9:1-4). Jesus indicated that the works of God were intended to be done out in the open, on display for everyone to see, but there would come a time when no one would be able to work because the light of the world would be snuffed out (John 8:12-24).

Jesus told his disciples Peter, Andrew, James, and John when they first came to him to not be afraid because “from now on you will be catching men” (Luke 5:10). The Greek word that is translated catching, zogreo (dzogue-rehˊ-o) was used by Paul to describe the activities of Satan in a section of his second letter to Timothy that focused on a worker that is approved by God. Paul told Timothy to:

Flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart. Have nothing to do with foolish, ignorant controversies; you know that they breed quarrels. And the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth, and they may come to their senses and escape from the snare of the devil, after being captured (zogreo) by him to do his will. (2 Timothy 2:22-26)

The phrase that Paul used “escape from the snare” (2 Timothy 2:26) has to do with recovering one’s senses after being tricked into doing something that you didn’t want to do (G366/1537/3803). The Greek word that is translated snare, pagis (pag-eceˊ) is spoken figuratively of “a trick or stratagem (temptation)” (G3803). The snare of the devil is obviously something that you would want to avoid. The reason why Jesus used a similar analogy for people getting saved may have been because salvation is not a logical choice, but something similar to a rescue mission that God must initiate.

Paul talked in his second letter to the Corinthians about being caught up to the third heaven (2 Corinthians 12:2-4). The Greek word harpazō (har-padˊ-zo) means to “seize upon, spoil, snatch away” and is “spoken of beasts of prey” and of “what is snatched suddenly away (Matthew 13:19; Jude 23); in the sense of to rob, plunder (John 10:28, 29)” (G726). The violent nature of the word harpazō is reflected in Jesus’ description of Satan’s attack on the kingdom of heaven. Jesus said, “From the days of John the Baptist until now the kingdom of heaven has suffered violence, and the violent take it by force (harpazō). It makes sense that God’s effort to rescue us from sin would also require force. Jude talked about saving others “by snatching (harpazō) them out of the fire” (Jude 1:23). Paul’s experience on the road to Damascus is an example of how God catches men and uses them for his own purposes. Paul testifies about his conversion in Acts 26:9-18. Paul said:

“I myself was convinced that I ought to do many things in opposing the name of Jesus of Nazareth. And I did so in Jerusalem. I not only locked up many of the saints in prison after receiving authority from the chief priests, but when they were put to death I cast my vote against them. And I punished them often in all the synagogues and tried to make them blaspheme, and in raging fury against them I persecuted them even to foreign cities. In this connection I journeyed to Damascus with the authority and commission of the chief priests. At midday, O king, I saw on the way a light from heaven, brighter than the sun, that shone around me and those who journeyed with me. And when we had all fallen to the ground, I heard a voice saying to me in the Hebrew language, ‘Saul, Saul, why are you persecuting me? It is hard for you to kick against the goads.’ And I said, ‘Who are you, Lord?’ And the Lord said, ‘I am Jesus whom you are persecuting. But rise and stand upon your feet, for I have appeared to you for this purpose, to appoint you as a servant and witness to the things in which you have seen me and to those in which I will appear to you, delivering you from your people and from the Gentiles—to whom I am sending you to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.”

Jesus described Paul’s resistance to the gospel as “kicking against the goads” (Acts 26:14) and said that he would deliver Paul from his people and from the Gentiles (Acts 26:17). Paul’s harsh attitude toward Jesus made it difficult for him to receive God’s gift of salvation, but Jesus said that Paul had been appointed as a servant and a witness to Jesus Christ and that he was being sent to open the eyes of others (Acts 26:16-18). Paul became a very successful fisher of men and was one of the primary authors of the New Testament. Paul was also responsible for the spread of the gospel throughout most of Europe and Asia before he was executed by the Roman government.

Temptation

The unique aspect of Jesus that qualified him to become the Savior of the World was that he was both God and man. Luke 1:35 tells us that Jesus was miraculously conceived through the power of the Holy Spirit. The angel Gabriel told Mary, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God.” Jesus’ humanity was also evident in his temptation in the wilderness. During the days of his temptation, Jesus ate nothing, “And when they were ended, he was hungry” (Luke 4:2). The Greek word that is used for hungry means that Jesus was starving (G3983). Jesus experienced the normal effect of a human going without food for forty days. The purpose of God coming into the world in the form of a man is explained in Philippians 2:5-11. It states:

Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

Jesus’ obedience to God the Father is what made it possible for humans to be saved. As a result of his death on a cross, Jesus was given the highest position in all of humanity, “that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus is Lord, to the glory of God the Father” (Philippians 2:10-11).

Jesus’ temptation was no different than what any human would have to endure who was in the same position that he was. In fact, Paul said in his first letter to the Corinthians that temptation is a common experience to all mankind and then, went on to say, “God is faithful and he will not let you be tempted beyond your ability, but with the temptation he will also provide a way of escape, that you may be able to endure it” (1 Corinthians 10:13). Paul indicated that there is a correlation between the temptations that overtake us and our ability to endure them. The Greek word that is translated a way of escape, ekbasis (ekˊ-bas-is) literally means “an exit” or to walk out (G1545). God intends for us to walk away from temptation rather than letting the devil overtake us in a difficult situation.

Peter explained in his first letter that God guards us from temptation through faith (1 Peter 1:5). Peter said, “In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ” (1 Peter 1:6-7). The trusted genuineness of your faith is the intended outcome of temptation. Temptation is meant to show you that your faith is real, that you can rely on your faith when you are in a difficult situation. James said concerning the testing of your faith, “Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing” (James 1:2-4). The Greek word that is translated steadfastness, hupomone (hoop-om-on-ayˊ) means “to persevere, remain under. A bearing up under, patience, endurance as to things or circumstances…Specifically patience as a quality of mind, the bearing of evils and suffering with a tranquil mind (Romans 5:3, 4; 15:4, 5; 1 Timothy 6:11; 2 Timothy 3:10; Titus 2:2)” (G5281).

Paul told the Romans that believers experience peace with God through the manifestation of their faith and outlined for them the progressive result of spiritual maturity. Paul said:

Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God. Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us. (Romans 5:1-5)

Paul indicated that suffering produces endurance or hupomone and that hupomone produces character. According to Paul, character and temptation go hand in hand, character is the direct result of enduring temptation. Dokimion (dok-imˊ-ee-on), which is translated the tested genuineness of your faith in 1 Peter 1:7, is a presumed derivative of the Greek word that is translated character in Romans 5:4. Character or dokime (dok-ee-mayˊ) in the Greek means “the state of having been tried…Also, proof, in the sense of evidence, sign token (2 Corinthians 13:3; Philippians 2:22).

James encouraged believers to remain steadfast under trial and/or temptation because it will result in us receiving the crown of life and explained that temptation is a byproduct of our human nature. James said, “Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him. Let no one say when he is tempted, ‘I am being tempted by God,’ for God cannot be tempted with evil, and he himself tempts no one. But each person is tempted when he is lured and enticed by his own desire. Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death” (James 1:12-15). Because Jesus was human, Satan was able to tempt him, but Jesus proved his divinity, or you might say his perfect faith, by resisting temptation to the point of death, even death on a cross (Philippians 2:8). The writer of Hebrews explained, “Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need” (Hebrews 4:14-16).

The Good News

Jesus used the term good news to describe the work he was doing during his ministry on earth. When John the Baptist sent his disciples to Jesus to ask him if he was the Christ, Jesus told them, “Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have good news preached to them” (Matthew 11:4-5). The Greek word that is translated good news, euaggelizo (yoo-ang-ghel-idˊ-zo) is where the English word evangelize originated. Euaggelizo means “to announce good news (‘evangelize’) especially the gospel” (G2097). The word euaggelizo is used most often by Luke and appears twenty eight times in Luke’s gospel and the book of Acts which was also authored by him. Euaggelizo is “spoken of the annunciation of the gospel of Christ and all that pertains to it: to preach, proclaim, the idea of glad tidings being implied: to preach the kingdom of God (Luke 4:43; 8:1; Acts 8:12). With the kingdom implied (Luke 3:18; 9:6; 20:1).” Jesus talked about the kingdom of God frequently, but often used parables to explain its principles so that only those who were members of God’s kingdom could understand what he was saying. When he was asked why he did this, Jesus told his disciples:

“To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given. For to the one who has, more will be given, and he will have an abundance, but from the one who has not, even what he has will be taken away. This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. Indeed, in their case the prophecy of Isaiah is fulfilled that says:

“‘“You will indeed hear but never understand,
    and you will indeed see but never perceive.”
For this people’s heart has grown dull,
    and with their ears they can barely hear,
    and their eyes they have closed,
lest they should see with their eyes
    and hear with their ears
and understand with their heart
    and turn, and I would heal them.’

But blessed are your eyes, for they see, and your ears, for they hear. For truly, I say to you, many prophets and righteous people longed to see what you see, and did not see it, and to hear what you hear, and did not hear it.” (Matthew 13:11-17)

Jesus likened the good news of the gospel to secrets or “A mystery, i.e. something into which one must be initiated or instructed before it can be known; something of itself not obvious and above human insight” (G3466). Jesus said that many prophets and righteous people had longed see and hear what he was revealing to his disciples, but had not been able to. Jesus was speaking of “the Christian dispensation, as having been long hidden and first revealed in later times (Romans 16:25; 1 Corinthians 2:7; Ephesians 3:3, 4, 9; Colossians 2:2; 4:3; 1 Timothy 3:9).”

Jesus indicated that the ability to understand the good news is dependent on the condition of one’s heart (Matthew 13:15). In his parable of the sower, Jesus illustrated how preaching the good news or gospel works (Matthew 13:3-9) and then, explained to his disciples, “When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart” (Matthew 13:18-19). Jesus went on to explain that sometimes people immediately receive the good news with joy, but because they haven’t developed a permanent source of spiritual nourishment, they give up and abandon their faith (Matthew 13:20-21). Also, the cares of the world and the deceitfulness of riches can cut off spiritual nourishment and cause the good news to have no visible effect in one’s life (Matthew 13:22).

John the Baptist preached good news and it had a very noticeable effect on the people who heard him (Luke 3:10-14). Jesus told his disciples, “Truly, I say to you, among those born of women there has arisen no one greater than John the Baptist. Yet the one who is least in the kingdom of heaven is greater than he” (Matthew 11:11). Peter said in his reports to the church that he remembered Jesus making note of the difference between people who had gained entrance into the kingdom of heaven and John the Baptist. Peter said, “And I remember the word of the Lord, how he said, ‘John baptized with water, but you will be baptized with the Holy Spirit” (Acts 11:16). Luke tells us about Jesus’ instruction to his disciples to wait for the baptism of the Holy Spirit before they went out to preach in Acts 1:4-5. It says, after Jesus was raised from the dead, “And while staying with them he ordered them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, ‘you heard from me; for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.” Luke 2:1-4 states, “When the day of Pentecost arrived, they were all together in one place. And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting. And divided tongues as of fire appeared to them and rested on each one of them. And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance.”

Shortly after all believers were filled with the Holy Spirit on the day of Pentecost, Peter preached his first gospel message. Luke tells us, “So those who received his word were baptized, and there were added that day about three thousand souls” (Acts 2:41). Luke’s reference to those who received his word was intended to point out that not everyone who heard Peter preach the good news was affected by it in the same way. The Greek word that is translated received, apodechomai (ap-od-ekhˊ-om-ahee) is an intensive form of the word dechomai which means “to take from another for oneself” and is used figuratively of doctrine, “to admit, to embrace” (G588). What Luke was probably trying to point out was that the baptism of the Holy Spirit had made Peter’s good news much more attractive. The people who were listening were so receptive to what Peter was saying that 3,000 of them made commitments to follow the Lord.

On one occasion, when he was in his hometown of Nazareth, Jesus was in the synagogue and read a passage from the book of Isaiah that was relevant to his ministry of preaching the gospel. Luke tells us:

And the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written,

“The Spirit of the Lord is upon me,
    because he has anointed me
    to proclaim good news to the poor.
He has sent me to proclaim liberty to the captives
    and recovering of sight to the blind,
    to set at liberty those who are oppressed,
to proclaim the year of the Lord’s favor.”

And he rolled up the scroll and gave it back to the attendant and sat down. And the eyes of all in the synagogue were fixed on him. And he began to say to them, “Today this Scripture has been fulfilled in your hearing.” And all spoke well of him and marveled at the gracious words that were coming from his mouth. (Luke 4:17-22)

Jesus indicated that the Spirit of the Lord was upon him because he had been anointed to proclaim good news (Luke 4:18). The most common usage of the Hebrew verb mashach (maw-shakhˊ), which is translated anointed in Isaiah 61:1, the passage that Jesus quoted, “is the ritual of divine installation of individuals into positions of leadership by the pouring oil on their heads” (H4886). This suggests that proclaiming good news is not something that an ordinary person can do, but is intended for a designated set of individuals who are set apart by God for that specific purpose. Luke tells us that when Jesus finished speaking, “all spoke well of him and marveled at the gracious words that were coming from his mouth” (Luke 4:22).

The Apostle Paul was one of a small number of individuals identified in the New Testament of the Bible who successfully preached the gospel. Paul explained in his letter to the Romans that faith comes from hearing the good news, and that hearing involves listening attentively to the word of Christ (Romans 10:17). Paul asked the Roman believers, “And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written, ‘How beautiful are feet of those who preach the good news! But they have not all obeyed the gospel. For Isaiah says, ‘Lord who has believed what he has heard from us?’” (Romans 10:14-16). Paul’s logic that you can’t believe unless you have heard and you can’t hear without someone preaching makes it clear that there must be a constant replenishing of individuals who are sent by God into the world to proclaim the good news in order for people to keep getting saved. The evidence that God has continued to send individuals into the world to preach the good news of the gospel is that people are still getting saved today, even though 2000 years later, the kingdom of heaven remains a mystery.

God in Human Form

Genesis 1:26 tells us that the human race came into existence through the creation of a single man who was called Adam. It states, “Then God said, ‘Let us make man in our image, after our likeness.’” The Hebrew word that is translated image, tselem (tsehˊ-lem) “means image in the sense of essential nature: human nature in its internal and external characteristics rather than an exact duplicate…God made man in his own image, reflecting some of His own perfections: perfect in knowledge, righteousness, and holiness, and with dominion over the creatures (Genesis 1:26). Being created in God’s image meant being created male and female, in a loving unity of more than one person (Genesis 1:27). It also says in Genesis 1:26 that we were created after God’s likeness. The Hebrew word dᵉmuwth (dem-oothˊ) means “resemblance” and more concretely, “model, shape.” When we see family members, we sometimes notice a family resemblance. Family members look like each other because of the genetic code they share; so you might say that God’s creation of human beings was the result him replicating his own DNA, similar to a man and woman conceiving a child.

The conception of Jesus was possible because God and humans have similar natures and a genetic makeup that enables them to be joined together into a single entity. It says in Luke 1:30-35:

And the angel said to her, “Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end.”

And Mary said to the angel, “How will this be, since I am a virgin?”

And the angel answered her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God.

It says in Hebrews 1:3 that the Son of God is “the exact imprint of his nature.” Jesus is the essence (G5287) of God, an exact copy of his character (G5481), represented in the form of a human being. Jesus told his disciple Philip, “Whoever has seen me has seen the Father” (John 14:9).

The announcement of Jesus’ birth indicates that he was not just the Son of God, but also the anticipated Messiah that would save God’s people from the guilt and power of sin and from eternal death (G4990). Luke 2:11 states, “For unto you is born this day in the city of David a Savior, who is Christ the Lord.” When he was presented at the temple, shortly after his birth, a man named Simeon spoke about Jesus’ role through the Holy Spirit. Luke says about Simeon, “And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Christ. And he came in the Spirit into the temple, and when the parents brought in the child Jesus, to do for him according to the custom of the Law, he took him up in his arms and blessed God and said, “Lord, now you are letting your servant depart in peace according to your word; for my eyes have seen your salvation that you have prepared in the presence of all peoples, a light for revelation to the Gentiles, and for glory to your people Israel’” (Luke 2:26-32). Simeon said that he had seen God’s salvation (Luke 2:30). The Greek word that is translated salvation, soterion (so-tayˊ-ree-on) means “a savior, deliverer. Delivering, saving, bringing salvation” (G4992).

The idea that Jesus’ birth brought salvation into the world is expanded on in Titus 2:11-14. Paul wrote to Titus, “For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.” The training that Paul was referring to was the training of a child, “i.e. educate, or (by implication) discipline” (G3811). According to Paul, salvation is a training process that humans go through in order to become more like God. It involves discipline that causes us to “renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives” (Titus 2:13).

The way that Jesus educated or you might say disciplined his disciples was by demonstrating for them appropriate behavior. The night before he was crucified, Jesus washed his disciples’ feet in order to teach them how sanctification works. John tells us:

Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going back to God, rose from supper. He laid aside his outer garments, and taking a towel, tied it around his waist. Then he poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel that was wrapped around him. He came to Simon Peter, who said to him, “Lord, do you wash my feet?” Jesus answered him, “What I am doing you do not understand now, but afterward you will understand.” Peter said to him, “You shall never wash my feet.” Jesus answered him, “If I do not wash you, you have no share with me.” Simon Peter said to him, “Lord, not my feet only but also my hands and my head!” Jesus said to him, “The one who has bathed does not need to wash, except for his feet, but is completely clean. And you are clean, but not every one of you.” For he knew who was to betray him; that was why he said, “Not all of you are clean.” (John 13:3-11)

“By his statement, ‘If I do not wash you, you have no share with me,’ it seems that the Lord was referring to the necessity of regular spiritual cleansing to remain in fellowship with him. Jesus did not say, ‘you have no share in me (en [1722] emoi), which would indicate Peter lacked salvation, but ‘you have no share with me (met’ [3326] emou), meaning Peter would have no communion and fellowship with him. Christians need constant cleansing and renewal if they are to remain in fellowship with God” (note on John 13:8).

Jesus went on to explain to his disciples the reason why he, the Creator of the human race, became a human being. John said:

When he had washed their feet and put on his outer garments and resumed his place, he said to them, “Do you understand what I have done to you? You call me Teacher and Lord, and you are right, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example, that you also should do just as I have done to you. Truly, truly, I say to you, a servant is not greater than his master, nor is a messenger greater than the one who sent him. If you know these things, blessed are you if you do them. (John 13:12-17)

Jesus wanted his disciples to understand that sanctification was not something that they could achieve independent of God. Sanctification is a process that involves service. Jesus demonstrated how to do it so that his disciples would have an example to follow. God was no longer just telling the people of Israel what they needed to do. Jesus showed the people how to do it by doing it himself.

Paul told the Philippian believers, “Let each of you look not only to his own interests, but also to the interests of others. Have this mind among yourselves, which is yours in Christ Jesus, who though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:4-8). Paul said that Jesus found himself in human form, making it sound as if Jesus woke up one day and discovered that he had been changed into a human being. The Greek word that is translated found, heurisko (hyoo-risˊ-ko) is “spoken of computation, measurement, to find, figure out a value, a distance, etc. (Acts 19:19; 27:28). To find out mentally, i.e. to invent, contrive, to find a way to do something” (G2147). When God formulated his plan of salvation, it seems likely that it was based on him finding a way to manifest himself in human form. The good news for us is that we don’t have to find a way to do the reciprocal. We were created in the likeness of God, all we have to do is believe that Jesus’ death on the cross is able to restore the divine image within us.

God’s messenger

The link between the Old and New Testaments of the Bible is sometimes difficult to grasp because of the differences between the Old and New Covenants that govern their content. The Old Covenant was “made with Israel as the descendants of Abraham, Isaac and Jacob and as the people the Lord has redeemed from bondage to an earthly power.” It was “a conditional divine pledge to be Israel’s God (as her Protector and the Guarantor of her blessed destiny); the condition: Israel’s total consecration to the Lord as his people (His kingdom) who live by his rule and serve his purposes in history” (Major Covenants in the Old Testament, p. 16, KJSB). The Mosaic Law was given to the Israelites so that they would be aware of and follow the standard by which God would measure their devotion and obedience to him. At the end of his life, Moses told the people of Israel, “For the commandment that I command you today is not too hard for you, neither is it far off. It is not in heaven, that you should say, ‘Who will ascend to heaven for us and bring it to us, that we may hear it and do it? Neither is it beyond the seas that you should say, ‘Who will go over the sea for us and bring it to us, that we may hear it and do it? But the word is very near you. It is in your mouth and in your heart so that you can do it” (Deuteronomy 30:11-14). The Old Testament ends with God rebuking Israel’s priests for turning aside from the way that he had established for them to worship him (Malachi 2:8), and a declaration that Judah had profaned God’s covenant by marrying the daughter of a foreign god (Malachi 2:11). God announced his intention of establishing a new covenant through the prophet Malachi. God said, “Behold, I send my messenger, and he will prepare the way before me. And the Lord whom you seek will suddenly come to his temple; and the messenger of the covenant in whom you delight, behold he is coming says the LORD of hosts” (Malachi 3:1)

The New Covenant was “an unconditional divine promise to unfaithful Israel to forgive her sins and establish a relationship with her on a new basis by writing His law ‘in their hearts’—a covenant of pure grace” (Major Covenants in the Old Testament, p. 16, KJSB). Grace was not a new concept to the people of Israel, but they didn’t seem to understand how it worked. Jesus talked about grace in terms of a “benefit” or “credit” that one might receive for doing a good deed (Luke 6:32-34), and then said, “But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the evil. Be merciful, even as your Father is merciful” (Luke 6:35-36). The Apostle Paul told the believers in Ephesus that it is “by grace that you have been saved…For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast” (Ephesians 2:5, 8-9). The Greek word that is translated works in Ephesians 2:9, er-gon (erˊ-gon) is speaking “of works of the law, meaning works required or conformable to the Mosaic moral law and required by the law” (G2041). Paul indicated that a person might be inclined to boast if he was able to live according to the Mosaic Law. Therefore, God chose to give salvation to us based on our faith in Jesus Christ.

God said of his messenger in Malachi 3:1, “he will prepare the way before me.” The Hebrew word derek (dehˊ-rek) is used figuratively to refer to “a course of life or mode of (action)” (H1870). When God said that his messenger would prepare the way, he meant that his messenger would focus people’s attention on the way they were living. Zechariah’s prophecy about his son John touched on this very point (Luke 1:76), and indicated that John would, “give knowledge of salvation to his people in the forgiveness of sins because of the tender mercy of our God, whereby the sunrise shall visit us from on high to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace” (Luke 1:77-79). The idea that God’s grace can guide our feet into the way of peace is based on the fact that the Holy Spirit is able to convict us of our sin and cause us to repent (John 16:8). It says in Matthew 3:1-3:

In those days John the Baptist came preaching in the wilderness of Judea, “Repent, for the kingdom of heaven is at hand.” For this is he who was spoken of by the prophet Isaiah when he said,

“The voice of one crying in the wilderness:
‘Prepare the way of the Lord;
    make his paths straight.’”

The Greek word that is translated repent in Matthew 3:1, metanoeo (met-an-o-ehˊ-o) means “to think differently or afterwards, i.e. reconsider” (G3340) and has to do with changing your mind. Paul describes repentance as a time-limited, opportunity in Hebrews 12:17 where he says of Jacob’s brother Esau, “For you know that afterward, when he desired to inherit the blessing, he was rejected, for he found no chance to repent, though he sought it with tears.” John the Baptist’s preparation of the way for those who wanted to receive Christ as their Savior was also a time-limited opportunity. Not long after Jesus launched his ministry, John was arrested (Matthew 4:12), and a short while later, he was beheaded by Herod the tetrarch (Matthew 14:10). Jesus said of John, “Truly, I say to you, among those born of women there has arisen no one greater than John the Baptist. Yet the one who is least in the kingdom of heaven is greater than he” (Matthew 11:11).

Jesus’ declaration that the one who is least in the kingdom of heaven is greater than John the Baptist (Matthew 11:11) was based on the fact that John was not a born again believer. Jesus prefaced his statement about John with the stipulation “among those born of women.” Jesus explained to a man named Nicodemus that “unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of flesh is flesh, and that which is born of the Spirit is spirit” (John 3:5-6). Jesus distinguished between the two types of birth that a person could experience and stated that a spiritual birth was required for entrance into God’s kingdom. Throughout the New Testament, the Greek word that was used to refer to John as God’s messenger, aggelos (angˊ-el-os) is translated as angel or angels. Aggelos is derived from the word ago (agˊ-o), which is used metaphorically in Romans 2:4 to refer to leading (ago) someone to repentance. Paul asked, “Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance?” It seems likely that God’s messenger, John the Baptist was perceived by most people to be an angel of kindness. John brought hope to those who were sitting in darkness and in the shadow of death through his message about God’s forgiveness of sins. It was the religious hypocrites who hated John and wanted to stop him from leading people to the light of Jesus Christ.

Jesus’ parable about tenants who killed their master’s son so that they could have his inheritance explains the reason why God replaced the Old Covenant that he made with Abraham’s descendants with a new one. Jesus stated:

“Hear another parable. There was a master of a house who planted a vineyard and put a fence around it and dug a winepress in it and built a tower and leased it to tenants, and went into another country. When the season for fruit drew near, he sent his servants to the tenants to get his fruit. And the tenants took his servants and beat one, killed another, and stoned another. Again he sent other servants, more than the first. And they did the same to them. Finally he sent his son to them, saying, ‘They will respect my son.’ But when the tenants saw the son, they said to themselves, ‘This is the heir. Come, let us kill him and have his inheritance.’ And they took him and threw him out of the vineyard and killed him. When therefore the owner of the vineyard comes, what will he do to those tenants?” They said to him, “He will put those wretches to a miserable death and let out the vineyard to other tenants who will give him the fruits in their seasons.”

Jesus said to them, “Have you never read in the Scriptures:

“‘The stone that the builders rejected
    has become the cornerstone;
this was the Lord’s doing,
    and it is marvelous in our eyes’?

Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits. And the one who falls on this stone will be broken to pieces; and when it falls on anyone, it will crush him.” (Matthew 21:33-44)

The issue that caused a conflict between the master of the house and his tenants was possession of the fruit from his vineyard. When the master’s servants came to get his fruit, the tenants “beat one, killed another, and stoned another” (Matthew 21:35). What we’re not told is whether or not there was any fruit, and if there was, what the tenants did with it. Jesus’ solution seems to indicate that the tenants hadn’t produced any fruit. Jesus said the kingdom of God would be taken away and given to a people producing or bringing forth its fruits (Matthew 21:43).

Jesus talked about bringing forth fruit in many of his lessons and parables and explained in his parable of the sower that it’s not just hearing the word of God, but understanding it that causes fruit to be produced in the heart of a believer (Matthew 13:23). Jesus said understanding with the heart causes a person to be converted (Matthew 13:15). To be converted means that you reverse your direction in life and “become another kind of person e.g., to become like children” (G4762). Jesus told his disciples, “Unless you turn (strepho, G4762) and become like children, you will never enter the kingdom of heaven” (Matthew 18:3). The first step in the process of being converted is to repent. John the Baptist told the people who came to him when he was preaching in the wilderness of Judea, “Repent, for the kingdom of heaven is at hand.” (Matthew 3:1-2) and later, Jesus told the religious hypocrites who wanted to see a sign from him, “The men of Ninevah will rise up at the judgment with this generation and condemn it, for they repented at the preaching of Jonah, and behold something greater than Jonah is here” (Matthew 12:41).

Turning aside from the way

Shortly before Jesus’ crucifixion, he encouraged his disciples by giving them a glimpse into their future with him in heaven. Jesus told them:

“Don’t let your hearts be troubled. Trust in God, and trust also in me. There is more than enough room in my Father’s home. If this were not so, would I have told you that I am going to prepare a place for you? When everything is ready, I will come and get you, so that you will always be with me where I am. And you know the way to where I am going.”

“No, we don’t know, Lord,” Thomas said. “We have no idea where you are going, so how can we know the way?”

Jesus told him, “I am the way, the truth, and the life. No one can come to the Father except through me.” (John 14:1-6, NLT)

When Jesus referred to himself as the way, he was talking about himself as “the author and medium of access to God and eternal life (John 14:6).” The Greek word that is translated way, hodos (hod-osˊ) refers to “the route” or “a traveler’s way,” a means of getting somewhere. Metaphorically, hodos speaks “of ‘a course of conduct,’ or ‘way of thinking’” (G3598). In the Old Testament, the Hebrew word derek (dehˊ-rek), which is also translated way, is associated with one’s “destiny,” “the overall course and fixed path of one’s life” (H1870).

The Israelites journey out of Egypt, through the wilderness, and into the Promised Land was directed by God. It says in Exodus 13:17-18, “When Pharaoh let the people go, God did not lead them by way (derek) of the land of the Philistines, although that was near. For God said, ‘Lest the people change their minds when they see war and return to Egypt.’ But God led the people around by the way (derek) of the wilderness toward the Red Sea.” It also says in Exodus 13:21-22, “And the LORD went before them by day in a pillar of cloud to lead them along the way (derek), and by night in a pillar of fire to give them light, that they might travel by day and by night. The pillar of cloud by day and the pillar of fire by night did not depart from before the people.” God not only charted the Israelites’ course, but went along with them to make sure they reached their destination or you might say, their destiny.

Late in Israel’s Old Testament history, a prophet by the name of Malachi reminded God’s chosen people of his love for them (Malachi 1:2-5) and warned the priests about turning aside from the way. Malachi said:

For the lips of a priest should guard knowledge, and people should seek instruction from his mouth, for he is the messenger of the LORD of hosts. But you have turned aside from the way. You have caused many to stumble by your instruction. You have corrupted the covenant of Levi, says the LORD of hosts, and so I make you despised and abased before all the people, inasmuch as you do not keep my ways but show partiality in your instruction. (Malachi 2:7-9)

The Hebrew word that is translated turned aside, suwr (soor) “is used metaphorically to describe turning away from the Lord because of a rebellious heart (Jeremiah 5:23)…Its meaning extends further to indicate falling away, as when one is enticed to fall away from following the Lord to pursue other gods (Deuteronomy 11:16; 1 Samuel 12:20; Psalm 14:3). We are told in the book of Acts that Judas, the disciple that betrayed Jesus, “turned aside to go to his own place” (Acts 1:25). Jesus’ explanation of the purpose of his parables gives us some insight into what it means to turn aside and go to your own place. Jesus said, “Now the parable is this: The seed is the word of God. The ones along the path are those who have heard; then the devil comes and takes away the word from their hearts, so that they may not believe and be saved” (Luke 8:11-12). Judas knew the word of God, but it had no effect on him.

The book of Ecclesiastes was written at a time in Solomon’s life when he had the ability to look back over the course of his life and could see the end result. Solomon concluded his message with some advice for young people who still had their lives ahead of them. “Solomon had failed miserably in restraining his fleshly desires. His many pagan wives had turned his heart away from serving God (1 Kings 11:1-8). He therefore encouraged young people to follow the Lord while they were still in their youth. The temporary pleasures of this life cannot compare to the joy that comes from living for God” (note on Ecclesiastes 12:1). Solomon exclaimed, “Rejoice, O young man, in your youth, and let your heart cheer you in the days of your youth. Walk in the ways of your heart and the sight of your eyes. But know that for all these things God will bring you into judgment” (Ecclesiastes 11:9).

Solomon’s recommendation to follow your heart and do what appears to be right according to your own viewpoint was followed by a reality check on what he expected to happen afterward. Solomon understood that in the end, God decides whether or not we have done the right thing, if we have fulfilled our destiny. Solomon went on to say, “Remember also your Creator in the days of your youth, before the evil days come and the years draw near of which you will say, ‘I have no pleasure in them’” (Ecclesiastes 12:1). Solomon had experienced first-hand the result of turning aside from the way and wanted others to know that it wasn’t a good idea for them to do what he had done. Solomon concluded his message by stating, “The end of the matter: all has been heard. Fear God and keep his commandments, for this is the whole duty of man. For God will bring every deed into judgment, with every secret thing, whether good or evil” (Ecclesiastes 12:13-14).

Life is unpredictable

One of the underlying themes of Solomon’s gospel was that life is unpredictable. As a result of his pursuit of all that life had to offer him, Solomon concluded, “See, this alone I found, that God made man upright, but they have sought out many schemes” (Ecclesiastes 7:29). What Solomon meant by this statement was that God created humans with a specific purpose in mind, a course that they are intended to follow, but we would rather chart our own course and do as we please. It says in Isaiah 53:6, “All we like sheep have gone astray; we have turned—everyone—to his own way.” The Hebrew word that is translated turned, panah (paw-nawˊ) “is a verb of either physical or mental motion…Used in intellectual and spiritual turning, this verb signifies attaching oneself to something…In an even stronger use this verb represents dependence on someone” (H6437). Therefore, when we turn to our own may, we are depending on ourselves to work out a situation as we would like it to be. There is a lack of dependence on God.

Solomon said of humans, “They have sought out many schemes” (Ecclesiastes 7:29). A scheme is something that requires mental calculation. The Hebrew word that is translated scheme, chishshabown (khish-shaw-boneˊ) is derived from the word châshab (khaw-shabˊ). “Generally, this root signifies a mental process whereby some course is planned or conceived. It means ‘to think, account, reckon, devise, plan’” (H2803). Chashab is used in Genesis 15:6 where it says the LORD counted Abraham’s belief in him as righteousness. In other words, Abraham’s belief in God, his reliance upon God’s promise of redemption, caused God to devise a plan of salvation that would result in Abraham being saved or being made right with God. The problem with us seeking out schemes to save ourselves is that it’s impossible for us to meet God’s standard of righteousness. Isaiah said, “We are all infected and impure with sin. When we display our righteous deeds, they are nothing but filthy rags” (Isaiah 64:6, NLT).

Solomon came to the conclusion that behavior does not determine the outcome of one’s life. Solomon said, “In my vain life I have seen everything. There is a righteous man who perishes in his righteousness, and there is a wicked man who prolongs his life in his evildoing. Be not overly righteous, and do not make yourself too wise. Why should you destroy yourself?” (Ecclesiastes 7:15-16). The Hebrew word that Solomon used that is translated destroy, shamem (shaw-mameˊ) means “to stun (or intransitive grow numb), i.e. devastate or (figurative) stupefy (both usually in a passive sense)…What one sees sometimes is so horrible that it ‘horrifies’ or ‘appalls’” (H8074). The point that I believe Solomon was trying to make was that someone who is overly righteous, someone who has done everything right, or at least thinks that he has done everything right, will be shocked or perhaps even horrified if/when a tragedy occurs in his life. His response might likely be outrage, “How could this happen to me!!!? I’ve done everything that God expects of me!!! How could God let this happen!!!?” When Job realized that he had lost everything, it says in Job 1:20-22:

Then Job arose and tore his robe and shaved his head and fell on the ground and worshiped. And he said, “Naked I came from my mother’s womb, and naked shall I return. The Lord gave, and the Lord has taken away; blessed be the name of the Lord.”

In all this Job did not sin or charge God with wrong.

“Job’s expression was not a fatalistic submission to the inevitability of events; it was an acknowledgement of God’s sovereignty. Solomon advised his readers, “In the day of prosperity be joyful, and in the day of adversity consider: God has made the one as well as the other, so that man may not find out anything that will be after him” (Ecclesiastes 7:14). According to Solomon, prosperity and adversity are both a part of the course that God has planned out for each of us to follow so that we can’t figure out what’s going to happen next, life is unpredictable.

Solomon warned his readers against the vanity of wealth and honor (Ecclesiastes 5:8-17) and advised them to find enjoyment in what God had allotted to each individual. Solomon said, “Even so, I have noticed one thing, at least, that is good. It is good for people to eat, drink, and enjoy their work under the sun during the short life God has given them, and to accept their lot in life. And it is a good thing to receive wealth from God and the good health to enjoy it. To enjoy your work and accept your lot in life—this is indeed a gift from God. God keeps such people so busy enjoying life that they take no time to brood over the past.” (Ecclesiastes 5:18-20, NLT). Solomon went on to explain that the future had already been determined, and it would continue to be unknown to each person, what would happen after he died. Solomon said:

Everything has already been decided. It was known long ago what each person would be. So there’s no use arguing with God about your destiny.

The more words you speak, the less they mean. So what good are they?

In the few days of our meaningless lives, who knows how our days can best be spent? Our lives are like a shadow. Who can tell what will happen on this earth after we are gone? (Ecclesiastes 6:10-12, NLT)

Solomon’s conclusion that everything had already been decided was echoed by Paul in his letter to the Ephesians. Paul indicated that God had already decided who would receive his gift of salvation “before the foundation of the world” (Ephesians 1:4), and when he raised Christ from the dead, God “seated him at his right hand in the heavenly places far above all rule and authority and power and dominion and above every name that is named, not only in this age, but also in the one to come” (Ephesians 1:20-21).

Solomon’s solution to the unpredictability of life was to recognize the power and position of God and to render him proper respect. Solomon said, “Though a sinner does evil a hundred times and prolongs his life, yet I know that it will be well with those who fear God, because they fear before him” (Ecclesiastes 8:12). Fearing God has to do with our attitude toward him and our willingness to do what he wants us to. “The people who were delivered from Egypt saw God’s great power, ‘feared the Lord, and believed the Lord, and his servant Moses’ (Exodus 14:31). There is more involved here than mere psychological fear. The people also showed proper ‘honor’ (‘reverence’) for God and ‘stood in awe of’ Him and his servant, as their song demonstrates (Exodus 15). After experiencing the thunder, lightning flashes, sound of the trumpet, and smoking mountain, they were ‘afraid’ and drew back; but Moses told them not to be afraid, ‘for God is come to prove you, and that his fear may be before your faces, that ye sin not” (Exodus 20:20)” (H3372).

Mary’s Song of Praise: The Magnificat begins with the statement, “My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has looked on the humble estate of his servant” (Luke 1:46-48). Mary went on to say, “For behold, from now on all generations will call me blessed; for he who is mighty has done great things for me, and holy is his name. And his mercy is for those who fear him from generation to generation” (Luke 1:48-50). Mary connected the fear of God to obtaining his mercy. The Greek word that Mary used, eleos (elˊ-eh-os) is “spoken of the mercy of God through Christ, i.e. salvation in the Christian sense from sin and misery (Jude 21, ‘the mercy of our Lord Jesus Christ’ means salvation through Christ; see Romans 11:31)” (G1656). In his letter to the Romans, Paul talked about the mystery of Israel’s salvation. Paul said, “For just as you were at one time disobedient to God but now have received mercy because of their disobedience, so they too have now been disobedient in order that by the mercy shown to you they also may now receive mercy. For God has consigned all to disobedience, that he may have mercy on all” (Romans 11:30-32).

Paul’s explanation of how God’s mercy works was likely a startling revelation to those who were hoping to outwit God. The Pharisees in particular thought that they had mastered the art of bending God’s rules to suit their own objectives. Jesus said to the scribes and Pharisees, “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which outwardly appear beautiful, but within are full of dead people’s bones and all uncleanness. So you also outwardly appear righteous to others, but within you are full of hypocrisy and lawlessness” (Matthew 23:27-28). Solomon echoed Jesus’ sentiment when he said, “that there are righteous people to whom it happens according to the deeds of the wicked, and there are wicked people to whom it happens according to the deeds of the righteous” (Ecclesiastes 8:14). Solomon’s conclusion that your behavior does not determine the outcome of your life because God’s sovereignty causes life to be unpredictable is based on the fact that God is able to discriminate between good and evil and can choose out the good. Paul declared in his letter to the Romans, “Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!” (Romans 11:33).