Matthew 2:1 – Magi visiting Jesus
2 Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem, Mt 2:1
If you were to ask most people, they would tell you that on the night of Jesus’s birth three wise men visited bringing gifts of gold, frankincense and myrrh. And it’s easy to understand why they would say this. The second chapter of Matthew begins after Jesus was born in Bethlehem and Judea during the time of King Herod. Magi from the East came to Jerusalem. Matthew does not say that there were three Magi. He doesn’t even say that they were wise men. He certainly doesn’t say that they were Kings.
The word Matthew uses is the Greek word MAGOI and this is actually the root of our English word magician. These weren’t Kings, if anything they were people who worked for kings, and they weren’t necessarily magicians as we imagine them today rather they were something more similar to astronomers or astrologers. Matthew also doesn’t tell us anything about the manger or that Jesus was a baby in this moment. Matthew actually says:
“On coming to the house they saw the child with his mother Mary and they bowed down and worshiped him then they opened their treasures and presented him with gifts of gold frankincense and myrrh” – Mt 2:11
The word that Matthew uses to describe Jesus here is the word PAIDION and paidion is the Greek word for a young child BREPHOS is the word for a newborn or an infant brephos is the word that Luke uses in Luke 2:16 as he describes Jesus laying in the manger, he is a newborn. It’s the same word that he used to describe John the Baptist when he leaps inside of Elizabeth’s womb. But Matthew doesn’t use brephos he uses paidon, the same word that Matthew used to describe Jesus when his family returns from Egypt. It’s the term he uses when he says that Jesus fed five thousand men plus women and children, It’s the word he uses when Jesus tells a young girl who is dead to stand up. It’s the word that Matthew uses to describe the young boy the Magi visited quite a while after Jesus was born. Not a baby visited by three wise men but a child visited by numerous astrologers from afar.
Matthew 5:3 – Blessed are the poor
3 “Blessed are the poor in spirit, for theirs is the kingdom of heaven. Mt 5:3
The word for blessed is a word that’s very hard to translate into English. The word that we translate blessed is actually the Greek word MAKARIOS and the reason that we translate it blessed is in many ways because of how we put sentences together in English.
In English, every sentence needs a subject even sentences that don’t explicitly include a subject still imply a subject. So when Jesus says blessed are the poor our immediate question whether we realize it or not is who is doing the blessing and our natural Assumption of course is God right blessed are the poor because God blessed them. But when we do that we turn makarios into a transactional sort of word. God is blessing us because of what we do or the situation that we’re in God is the blesser and we are the blessed but that’s not what makarios is suggesting.
Makarios isn’t so much a transaction as it is a state of being so a better translation for makarios is you will feel truly content when. When Jesus is trying to communicate here isn’t that you will receive blessings because you’re poor it’s that even when you’re poor you can be truly content because you will experience the kingdom of God. You will experience God’s presence and the work that Jesus is doing to restore the world. You will be part of God’s greater movement and no matter how tough that might be because you are a part of the will of God because you are part of Jesus’s greater mission you can be truly content.
Matthew 7:1
“Judge not, that you be not judged.”
Perhaps one of the most well-known Bible verses today, Matthew 7:1 is often used as a counter to the Christian who would question a behavior as immoral. In this sense, this verse is often misused. Jesus’ words in Matthew 7:1 are not a restriction on his followers in making moral distinctions. In fact, in the same chapter, Jesus says, “beware of false prophets… You will recognize them by their fruit” (Matt 7:15, 16).
Jesus commands his followers to listen and to judge (i.e. use their discretion to make a decision) certain individuals. So, not all judgment is outlawed by Matthew 7:1. Jesus once told his Jewish audience, “Do not judge by appearances but judge with right judgment” (John 7:24). A right (or righteous, KJV) judgment is encouraged by Jesus. But, a hypocritical judgment based on an incomplete picture or shallow toward circumstances is wrong.
Jesus’ words in Matthew 7:1 do not make it wrong for a Christian to identify immoral behavior or even discuss it with someone. When this verse is used to condemn Christian for their contentious discretion, it is misused.
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7 “Judge not, that you be not judged. 2 For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. 3 Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? 4 Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? 5 You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.
6 “Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you.
RSB:
7:1 Judge not. Jesus prohibits one kind of judging, but approves a different kind. Condemning others for their faults is failure to exercise forgiveness (6:14, 15); only a gentle and humble criticism that first recognizes one’s own greater faults can help. There is also a necessary, discerning kind of judgment that does not condemn but distinguishes unbelief from belief (v. 6). The method of discernment is given in v. 16.
ESVSB:
Matt. 6:1–7:12 The Development of Kingdom Life in the Real World. Jesus sets forth principles for spirituality in religious life (6:1–18), everyday life (6:19–34), and community relationships (7:1–12).
Matt. 7:1–12 Jesus moves from personal temptations to interpersonal temptations. He warns against inappropriate judging (vv. 1–5) and commends appropriate evaluation (v. 6). He then looks at God’s guidance as the source of the believer’s stability in relationship to others (vv. 7–12).
Matt. 7:1–2 Judge not forbids pronouncing another person guilty before God. But see note on vv. 3–5. For with the judgment you pronounce you will be judged. Undue harshness and a judgmental attitude toward others will result in being treated in much the same way by God.
Matt. 7:3–5 Jesus may have drawn on his background as a carpenter (13:55; Mark 6:3) for his metaphor of a log in your own eye, which of course was hyperbole (intentional overstatement; cf. Matt. 5:29–30). then you will see clearly to take the speck out of your brother’s eye. Jesus does not forbid all evaluation or even judgment of others, for ultimately the one who feels grieved and humbled over his own sin can help remove the “speck” from others. What Jesus does rule out is pride that views oneself as better than others (cf. Gal. 6:1).
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Out of Context: We’re living in a day that values tolerance above all, unless, of course, someone disagrees with our beliefs, lifestyles, or opinions; then, we’re extremely intolerant. We may even boldly shout, “Only God can judge me!” However, this is Tupac theology, not Biblical theology.
In Context: This verse is not a warning against speaking out against certain actions or behaviors. In fact, in other places of Scripture, we’re told “we’ll know them by their fruit.”
We’re also commanded in the Great Commission to “make disciples,” which includes helping others wage war against sin. However, Matthew 7 is a warning against self-righteousness and hypocrisy.
If we’re going to correct someone, then we must expect to be held to the same standard. If we judge with aggression, then we can expect to be judged with aggression.
Even though we remove the plank in our eye, Jesus still says we must remove the speck in our brother’s.
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“Do not judge, or you too will be judged.”
Whenever a false teacher/prophet is exposed (because of unbiblical teachings, blatant sin, corruption/greed, prophesies that don’t come true, etc.) they can often maintain the unquestioning support of their followers by the using this verse (taken out of context, of course). This verse is not saying: “don’t ever judge anyone ever!” In reading the whole passage, it’s easy to see that this verse is warning against unjust, hypocritical judgment in our personal dealings with others. It’s not about evaluating the teachings that are being taught by a teacher. Christians have been systematically programmed to ignore all scripture about the accountability of leaders… because their leaders said so. Ironically, the false teacher ends up judging his theological critic who is (supposedly) guilty of being judgmental.
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7 “Judge not, that you be not judged. 2 For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. 3 Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? 4 Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? 5 You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.
MacArthur: 7:1 Judge not. As the context reveals, this does not prohibit all types of judging (v. 16). There is a righteous kind of judgment we are supposed to exercise with careful discernment (John 7:24). Censorious, hypocritical, self-righteous, or other kinds of unfair judgments are forbidden; but in order to fulfill the commandments that follow, it is necessary to discern dogs and swine (v. 6) from one’s own brethren (vv. 3–5).
Grace/Truth: 7:1–5 In this context, judging refers to setting oneself over others and pronouncing their guilt. Jesus warns his disciples against making their own opinions and way of doing things the absolute standard. Such judging usurps the place of God, who alone is the judge. The metaphor Jesus uses illustrates the hypocrisy of those disciples who think they clearly see the sins of others yet have not seen their own blatantly self-righteous and condemning attitude. Disciples bear the responsibility of helping one another remove sin from each other’s lives (cf. 18:15–20), but first they need to examine themselves and receive God’s spiritual healing.
Matthew 7:7
7 “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you.
ESVSB:
Matt. 7:7–11 Ask. Disciples should come to God in humility and awareness of need. Seek connects one’s prayer with responsible action in pursuing the will of God. Knock suggests perseverance. Disciples are to persist in prayer, confident that their Father will provide whatever is best for them, according to his sovereign, gracious will.
BIBLEREF:
Matthew’s telling of Jesus’ Sermon on the Mount (Matthew 5:1–2) continues as Jesus turns the topic back to prayer. Instead of providing a model prayer this time, Jesus describes the attitude through which the children of God should bring their requests to Him. This statement also speaks to God’s willingness to answer those who sincerely seek Him (Romans 1:20; Psalm 19:1; Matthew 7:8).
Scholars believe the wording here might suggest a rising intensity. This might be a poetic arrangement, where “ask” means a single request, “seek” refers to something more persistent, and “knock” implies deep persistence. That would imply something to the effect of “ask, ask again, and keep asking.” The Greek verbs here are in a form that implies constant action: Jesus is saying we ought to “continue to ask…seek…knock.”
The heart of Jesus’ point is that God is listening, paying attention to His people, and ready to give them good gifts. What a remarkable truth! The God of all creation cares so deeply about His children that He hears them when they pray. Even better: He answers. This also speaks to those with doubts and questions about faith. Those who lack faith, but pursue truth, will find it in Christ (Mark 9:24; John 14:6).
Since God is listening and loving, Jesus tells His listeners to ask, to seek, and to knock. When you ask, it will be given. When you seek, you will find. When you knock, the proper door will be opened. Jesus commands His followers to bring their requests, to look for answers, and ask to be let into God’s presence. Instead of putting limits and conditions on these promises, Jesus is even more expansive in the following verse.
Jesus will continue, however, to clarify that these promises are not a means of manipulating God. Prayer is never presented in Scripture as a means to merely get our way, as if He were merely magic or a system for success. Instead, these verses are an invitation to interact with a generous Father who loves to hear the prayers of His people.
Matthew 12:31-32
Matthew 18:18-20
In the lead-up to the Truth Matters conference in October, we will be focusing our attention on the sufficiency, authority, and clarity of Scripture. Of our previous blog series, none better embodies that emphasis than Frequently Abused Verses. The following entry from that series originally appeared on October 2, 2015. -ed.
Truly I say to you, whatever you bind on earth shall have been bound in heaven; and whatever you loose on earth shall have been loosed in heaven. Again I say to you, that if two of you agree on earth about anything that they may ask, it shall be done for them by My Father who is in heaven. For where two or three have gathered together in My name, I am there in their midst. (Matthew 18:18–20)
How often have you heard that passage (or at least part of it) quoted in a church setting?
During my time in the charismatic church, Matthew 18:18–20 was quoted in every prayer meeting and regularly from the pulpit. In fact, I cannot think of any other Scripture passage I heard quoted so frequently without ever hearing a sermon on the passage itself. And yet we would regularly bind demonic forces on earth and loose angelic armies from heaven. And we always reminded ourselves that Jesus was there because at least two or three of us were present.
Our church was far from alone in its dependence on Matthew 18:18–20. In fact, the passage is a favorite of self-appointed experts in spiritual warfare and those who put special emphasis on Christ’s presence. The passage has been chopped up and subdivided all sorts of ways in service to a number of doctrinal positions and practical applications.
For example, notorious faith healer and prosperity preacher Benny Hinn emphasizes Matthew 18:18 as a promise of supernatural power and heavenly authority:
Do you realize that movements on earth govern movements in heaven? Do you realize that a child of God in prayer affects decisions in heaven? The Lord declared: “Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven (Matthew 18:18). So awesome is this power that it releases angels to do God’s bidding on the earth and binds demons as it destroys the purpose of the enemy! [1]
Contrast that with the conclusions of Rick Warren, who offers a far less spectacular interpretation and application of the passage, while employing similar hermeneutical technique in his assessment of verses 19–20:
Many people miss out on so much because they only pray by themselves. Yet, when Jesus gave us an outline for prayer, he spoke about praying together. There is power in group prayer. If you’re not praying with other believers, then you’re not getting the support you need. You’re missing out on one of the major benefits of being a Christian. Jesus says “whenever two of you on earth agree about anything you pray for, it will be done for you by my Father in heaven. For where two or three come together in my name, I am there with them” (Matthew 18:19-20 TEV). That’s the power of praying with other people. [2]
Joyce Meyer comes out of the same Word Faith stream as Benny Hinn and also enjoys a huge television following. But her ministry prefers to traffic in practical advice for day-to-day life. She actually deploys Matthew 18:20 in the realm of marriage counsel:
The Bible says that there is power in agreement. . . .
If you want to have power in your marriage and in your prayer life, then you have to get along. The big question is: How can a disagreeing couple learn to agree? Agreement comes when the people involved stop being selfish. Selfishness is an immature inward focus. The key is to care about what the other person needs, be willing to humble yourself, and do what you can to meet those needs.
When this happens, you can live together in agreement before the Lord, and “wherever two or three are gathered” in His name, God is there with them. So make a choice with your spouse today to pursue agreement and unity before the Lord. [3]
How can one passage support such disparate meanings? Are any of those interpretations the true meaning of Matthew 18:18–20? Do they skirt around the edges of the author’s original intent, or are they missing the point of the passage altogether? Bottom line: Does this passage have anything to do with spiritual warfare, group prayer, or marital unity?
As with previous posts in this series, the first thing we should check is the context of our passage. What do the surrounding verses tell us about the meaning of our text? In this case, the preceding verses are likely just as familiar as the passage in question:
If your brother sins, go and show him his fault in private; if he listens to you, you have won your brother. But if he does not listen to you, take one or two more with you, so that by the mouth of two or three witnesses every fact may be confirmed. If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. (Matthew 18:15–17)
Just a simple reading of the text makes it clear that the focus is not spiritual warfare, unity in marriage, or empowering your prayer meetings. Instead, verses 15–17 speak exclusively about church discipline.
Therefore, all of Christ’s instructions about binding and loosing, unity, and the promise of His presence come in the context of church discipline. In other words, Matthew 18:18–20 means that when church leaders gather together to deal with unrepentant sinners, they have heavenly backing.
In his commentary on this passage, John MacArthur explains how many of the popular interpretations go wrong when they divorce the verses from their context:
Jesus’ promises in verses 18 and 19 have suffered serious misinterpretation throughout the history of the church. . . . Many charismatics use these promises—along with others, such as those of Matthew 7:7 and 21:22—to claim from God every imaginable blessing and privilege just for the asking.
But in light of the context of what Jesus had just said, in the light of common rabbinical expressions of that day, and in light of the grammatical construction of the text, it is clear that He was not teaching that God’s power can be bent to men’s will. He was not saying that men can force heaven to do things. Quite to the contrary, His promise was that when His people bend their wills to His, He will endorse and empower their act of obedience.
Jesus was here continuing His instruction about church discipline. He was not speaking about petitioning God for special blessings or privileges, and even less was He teaching that the church or any of its leaders has power to absolve the sins of its members. He was declaring that the church has a divine mandate to discipline its members when they refuse to repent. [4]
And what about the power to bind and loose in the spiritual realm? John also carefully debunks that misinterpretation:
The rabbis sometimes spoke of a principle or action as being bound in heaven or loosed in heaven to indicate, respectively, that it was forbidden or permitted in light of God’s revealed Word. . . . Believers have authority to declare that sins are either forgiven or not forgiven when that declaration is based on the teaching of God’s Word. If a person has received Jesus Christ as Savior and Lord, the church can tell him with perfect confidence that his sins are loosed, that is, forgiven, because he has met God’s condition for forgiveness, namely, trust in His Son. If, on the other hand, a person refuses to receive Christ as Savior and acknowledge Him as Lord, the church can tell him with equal confidence that his sins are bound, that is, not forgiven, because he has not met God’s condition for forgiveness. [5]
Matthew 18:15–17 is Christ’s explanation of how church discipline is to be practiced. Verses 18–20 expand on His instructions by informing us of the immense heavenly support provided to leaders who maintain the discipline of the church. Here’s how John MacArthur describes it:
Jesus also assures His people that He Himself acts with them when they work to purify the church: “For where two or three have gathered together in My name, there I am in their midst.” Not only does the Father confirm discipline when it is administered according to His Word, but the Son adds His own divine confirmation. . . . To use this statement to claim the Lord’s presence at a small worship service or prayer meeting does not fit the context of church discipline and is superfluous. Christ is always present with His people, even with a lone believer totally separated from fellow Christians by prison walls or by hundreds of miles.
The context demands that the two or three are witnesses in the process of discipline. To ask or to do anything in God’s name is not to utter His name but to ask and to work according to His divine will and character. For the witnesses to have gathered in His name is therefore for them to have faithfully performed their work of verifying the repentance or impenitence of a sinning brother or sister on the Lord’s behalf. When the church gathers in the Lord’s name and for His cause and glory, it must be engaged in self-purifying ministry under His power and authority, and with His heavenly confirmation and partnership. [6]
One could make a case that the church’s silence on the issue of biblical discipline (Matthew 18:15-17) has allowed for a cacophony of misinterpretations and misapplications of Matthew 18:18-20. Ripped from their original setting and intent, those verses have been made to serve a variety of false positions and pretexts.
Our interpretation of Scripture has serious practical repercussions. We would all do well to receive Paul’s counsel to Timothy: “Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth” (2 Timothy 2:15).
Footnotes:
- [1]: Benny Hinn, https://www.bennyhinn.org/tiyd-video/prayer-that-gets-results-part-1/
- [2]: Rick Warren, http://rickwarren.org/devotional/english/a-powerful-key-to-prayer_700
- [3]: Joyce Meyer, https://www.bible.com/reading-plans/199-promises-for-your-everyday-life/day/360
- [4]: John MacArthur, The MacArthur New Testament Commentary: Matthew 16–23 (Chicago: Moody Publishers, 1988) 137.
- [5]: The MacArthur New Testament Commentary: Matthew 16–23, 137.
- [6]: The MacArthur New Testament Commentary: Matthew 16–23, 138.
Matthew 18:20
20 For where two or three are (A)gathered in my name, (B)there am I among them.”
RSB:
18:19, 20 These verses should be taken in the larger context as still dealing with church discipline. V. 19 is a further application of v. 18, and v. 20 states that Jesus is present to validate the judicial activity of the church.
ESVSB:
Matt. 18:20 there am I among them. Jesus affirms that he will be divinely present among his disciples as they seek unity in rendering decisions, which is rightly understood also as an affirmation of omnipresence and therefore of deity.
https://www.youtube.com/watch?v=6s2XBdcQa9E
If you’ll read the verses before that verses 15 through 19 you’ll see that the subject matter here the topic at hand is church discipline a very unpopular topic something Jesus knew we would struggle with carrying out because it’s a hard thing to do to discipline your brother or sister in Christ Jesus anticipating I believe how difficult what this would be for churches and it’s very unpopular in American churches today anticipating that he said listen when you do this I’m right there with you in your midst and you have two or three witnesses you can’t just go in one person’s word you gotta have two or three witnesses but when you have those two or three witnesses there I am in the midst of you when you do church discipline this is surely a comfort for those who have to carry out the difficult but necessary task of discipline a fellow believer
Also think about this sometimes we say this in regard to a prayer meeting or getting two or three people to pray about something you know hey if two or three are gathered in my name there’s Jesus – the prayer is gonna be more powerful I thought Jesus talked pretty clear in Matthew chapter 6 that God would reward us if we go and pray by ourselves when we’re praying by ourselves is Jesus not there then of course he’s there it has nothing to do with prayer it’s all about church discipline number two first Timothy
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MacArthur: 18:20 two or three. Jewish tradition requires at least 10 men (a minyan) to constitute a synagogue or even hold public prayer. Here, Christ promised to be present in the midst of an even smaller flock—“two or three witnesses” gathered in His name for the purpose of discipline (see note on v. 15).
Grace/Truth: 18:15–20 Jesus gives the disciples steps for disciplining a sinning disciple. The aim is not punishment but restoration to the path of discipleship. If the brother or sister is not won over in a private confrontation, others in the community of believers are to be witnesses at the next conversation (not eyewitnesses to the sin committed; cf. Dt 19:15). If the brother or sister refuses to listen to the church’s admonishment, then the community is to treat the sinning member as a “pagan” or “tax collector,” common titles for those who consciously rebel against God and his people. The intent is to involve the body of believers in trying to get the sinning person to acknowledge their sin and repent. The authority to declare the terms under which God forgives the sin of wayward disciples is extended to the entire community of disciples (cf. Mt 16:19). Jesus promises his divine presence among his disciples when they seek agreement in decisions of church discipline.
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Out of Context: This verse is usually quoted as an encouragement to one another when there is low attendance for a worship service or given as a benediction during a prayer meeting.
In fact, if someone really wants to stretch this verse, they may use it as justification for skipping church to “worship” with their family at home, while the football game is playing in the background.
In Context: This verse falls specifically within the context of church discipline and dealing with wayward believers.
It is meant to be an encouragement to church leaders during tough times of loving confrontation to say that God would be present with the two to three witnesses as they are intentional in correcting and restoring a fallen brother or sister.
Matthew 22:15-22
15 Then the Pharisees went and plotted how to entangle him in his words. 16 And they sent their disciples to him, along with the Herodians, saying, “Teacher, we know that you are true and teach the way of God truthfully, and you do not care about anyone’s opinion, for you are not swayed by appearances. 17 Tell us, then, what you think. Is it lawful to pay taxes to Caesar, or not?” 18 But Jesus, aware of their malice, said, “Why put me to the test, you hypocrites? 19 Show me the coin for the tax.” And they brought him a denarius. 20 And Jesus said to them, “Whose likeness and inscription is this?” 21 They said, “Caesar’s.” Then he said to them, “Therefore render to Caesar the things that are Caesar’s, and to God the things that are God’s.” 22 When they heard it, they marveled. And they left him and went away.
ESVSB:
Matt. 22:15 entangle. The Pharisees hope that Jesus will say something to incriminate himself, which they can use to bring him before the Romans for execution.
Matt. 22:16 their disciples. Probably those in training to become full members of the brotherhood of the Pharisees, and perhaps deceptively sent to appear as less of a threat than their masters. Herodians. A loosely organized group that sought to advance the political and economic influence of the Herodian family (c. 37 B.C.–A.D. 93). Although the Herodians and the Pharisees were adversaries in regard to many political and religious issues, they join forces here to combat the perceived threat to their power and status.
Matt. 22:17 Is it lawful to pay taxes to Caesar, or not? Taxes were a volatile issue in Israel. All of Rome’s subjects, including the people of Israel, labored under the empire’s heavy taxation. Some Jews believed that paying any tax to pagan rulers contradicted God’s lordship over his people.
Matt. 22:18 Why put me to the test, you hypocrites? Jesus’ questioners reasoned that if he answered that it was right to pay taxes, he would lose favor with the tax-burdened people, but if he answered that it was wrong, they could accuse him of insurrection.
Matt. 22:19 On one side of the silver denarius was a profile of Tiberius Caesar, with the Latin inscription “Tiberius Caesar, son of the divine Augustus” around the coin’s perimeter. On the opposite side was a picture of the Roman goddess of peace, Pax, with the Latin inscription “High Priest.”
Matt. 22:21 render to Caesar … and to God. Jesus is not establishing a political kingdom in opposition to Caesar, so his followers should pay taxes and obey civil laws. There are matters that belong to the realm of civil government, and there are other matters that belong to God’s realm. Jesus does not here specify which matters belong in which realm, but many Christian ethicists today teach that, in general, civil government should allow freedom in matters of religious doctrine, worship, and beliefs about God, and the church should not attempt to use the power of government to enforce allegiance to any specific religious viewpoint. All forms of the Christian church throughout the world today support some kind of separation between matters of church and matters of state. By contrast, totalitarian governments usually try to suppress the church and subsume everything under the realm of the state. And some extreme Islamic movements have tried to abolish independent civil government and subsume everything under the control of Islamic religious leaders. Historically, when the church and state have become too closely aligned, the result most often has been the compromise of the church.
Matthew 23:9 – “Call no man Father”
Matthew 24:7 – For Nation Will Rise Against Nation
For nation will rise against nation, and kingdom against kingdom. And there will be famines, [a]pestilences, and earthquakes in various places.
How many years go by and how many times will religious people quote this verse. The Bible says and it’s true. The end is coming. However, it might not be in 1988 or 2000 or whenever we’ve predicted a number of times. Wars have happened for thousands of years.
Let’s be real. Since Jesus left, we’ve been waiting for His return. Each piece of this conversation could fill hours of theological discourse. No one knows the hour but the Bible did give us clues. Yes, war is a birthing pain of Jesus’ return but it’s not the only clue. Is Israel at peace? What about the antichrist? Instead of worrying about the end of the world every time an earthquake happens or a war breaks out, let us focus on our mission at hand. As long as there is breath in your lungs your job is live out your life as a light to others and reach the lost. It’s definitely not hoarding canned goods and toilet paper.
Matthew 24:40-42 – “One will be taken, and one will be left.”
Matthew 26:74 – The Cock Crow
On the eve of Jesus’s crucifixion, as Jesus is on trial before the Sanhedrin there’s a moment that looks different than we imagine. Three times people address Peter claiming that he’s a disciple of Jesus and three times Peter denies it. And right after Peter is denying it for the last time, the cock crows.
69 Now Peter was sitting outside in the courtyard. And a servant girl came up to him and said, “You also were with Jesus the Galilean.” 70 But he denied it before them all, saying, “I do not know what you mean.” 71 And when he went out to the entrance, another servant girl saw him, and she said to the bystanders, “This man was with Jesus of Nazareth.” 72 And again he denied it with an oath: “I do not know the man.” 73 After a little while the bystanders came up and said to Peter, “Certainly you too are one of them, for your accent betrays you.” 74 Then he began to invoke a curse on himself and to swear, “I do not know the man.” And immediately the rooster crowed. 75 And Peter remembered the saying of Jesus, “Before the rooster crows, you will deny me three times.” And he went out and wept bitterly. – Mt 26:69-75 ESV
Now if you’re anything like me you’ve probably imagined that a rooster was standing somewhere around this Courtyard and began to give a morning call as these events unfolded. In fact, most translations actually say that a rooster crowed. The phrase translated Cock Crow could be the Hebrew phrase KEROT HAGEVER which literally means the call of cock. But in Hebrew GEVER is also the word for a man. And this explains the idiom that formed around this phrase.
At the time of Jesus, the night was divided into multiple shifts and during one of those shifts sometime between midnight and 3 A.M a “kerot hagever”, a cock crier, would blow a horn signaling the changing of the temple guard. We actually see something similar to this recorded in the Mishnah (The oral Torah) and Sukha 5. It tells us that…
At the cockcrow they blew a sustained a quavering and another sustained blast.
Sukkah 5:4
Now this gives us quite a different picture of what happened when Peter betrayed Jesus. Jesus was telling Peter that he would hear a familiar sound, a sound that everyone knew was coming. It was a sound that would occur in the middle of the night, not at the break of dawn, and it wasn’t going to be the sound of an animal welcoming a new day it would be the sound of horns. The Changing of the Guard a sound that would show him that this opportunity to remain faithful to Jesus was now officially over.
Matthew 28:19-20 – “Go therefore and make disciples…”
Mark 7:25-26, 27 – Jesus Calls a Woman a DOG
In Mark’s gospel a woman has a child with an unclean spirit and wants to see Jesus so that her daughter can be healed. Mark recounts
25 But immediately a woman whose little daughter had an unclean spirit heard of him and came and fell down at his feet. 26 Now the woman was a Gentile, a Syrophoenician by birth. And she begged him to cast the demon out of her daughter. Mark 7:25-26
and then Jesus says something that maybe one of the most controversial statements that he ever makes at least it is today
27 And he said to her, “Let the children be fed first, for it is not right to take the children’s bread and throw it to the dogs.” Mark 7:27
Did Jesus just call this woman a dog? The Greek word that’s translated dog by most Bibles is the word KUNARION and kunarion doesn’t mean dogs, rather it means puppies. So not entirely better at least in our eyes but definitely less demeaning but what’s really important here is for us to go beyond the words and try to understand what he really means you see.
There were food customs in the first century. There was an order to things, especially a social order in most areas of life. This was especially true with the family, there was a hierarchy of importance. The father mattered most then the wife and kids then the slaves and the pets. At a meal the child was certainly more important than the pet.
So what Jesus is alluding to here is the fact that children were meant to be served first not the puppies (Kunarion). Puppies could eat the scraps, but the appropriate order of things was that the child go first. The woman would understand this order and she also would have understood what he meant by children. When Jesus says children, he’s referring to Israel the nation who is often referred to as “the child with God as the father”.
Jesus isn’t trying to demean her or reject her he’s just letting her know that he came to bring his message of salvation to God’s children first, He’s not saying no, he’s just saying not yet. This woman is a gentile she doesn’t understand the Hebrew culture or who the Messiah is or how things are supposed to go and Jesus isn’t calling her a dog he’s helping her to see the order of things. He’s helping her to know that while this gift isn’t available to her now it will be available to her soon.
Mark 11:12-14
Mark 13:32-33
Luke 6:37 – “Judge not…”
Luke 13:1-5
Luke 14:26 – Hate your family
26 “If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. Luke 14:26 ESV
Love and hate are words of emotion today. In Hebrew love and hate are words of action, not hate your family, rather choose Jesus.
There’s a moment in Luke’s gospel where Jesus is talking about what it takes to be a disciple and he says if anyone comes to me and does not hate father and mother wife and children brothers and sisters yes even their own life such a person cannot be my disciple. Is Jesus really telling us to hate our family, our parents, our siblings, our spouse and our kids? In English, words like love and hate are words of emotion. They describe how we feel towards someone but that’s not how they were understood by Jesus and his culture. The word for hate that we see used in this passage is the Greek word MISEO and then the Hebrew equivalent to that would be the word SANE but sane doesn’t mean hate as in an emotional feeling of hatred and that’s because in Hebrew words like love and hate aren’t words of emotion they’re words of action. They describe what you do so to love something is to choose that thing and to hate it is to not choose it. So Jesus isn’t telling us that we need to feel the emotion of hate for our family members, rather he’s saying that as disciples of Jesus we have to choose him over everything else in our lives even our own family. We have to surrender ourselves to him completely. Follow him wherever he leads. Do whatever he calls us to do even if that means choosing him over those that we love most.
Luke 18:22-25
In the lead-up to the Truth Matters conference in October, we will be focusing our attention on the sufficiency, authority, and clarity of Scripture. Of our previous blog series, none better embodies that emphasis than Frequently Abused Verses. The following entry from that series originally appeared on September 14, 2015. -ed.
I haven’t always sat under the teaching ministry of John MacArthur. In fact, earlier parts of my Christian walk have been tarnished by over-exposure to some really bad Bible teachers, and attendance in some very man-centered churches. A lot of my expertise in error comes from first-hand experience.
It took longer than I care to admit, but eventually, the reckless handling of Scripture became too hard to ignore. One of the most blatant examples was related to Christ’s interaction with the rich young ruler. Luke 18:22-25 explains the sad end to their conversation.
When Jesus heard this, He said to him, “One thing you still lack; sell all that you possess and distribute it to the poor, and you shall have treasure in heaven; and come, follow Me.” But when he had heard these things, he became very sad, for he was extremely rich. And Jesus looked at him and said, “How hard it is for those who are wealthy to enter the kingdom of God! For it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.”
Based on the simple reading of the text, there shouldn’t be any confusion about what it means to pass a camel through the eye of a needle (the reference also appears in Matthew 19:24 and Mark 10:25). And yet I’ve witnessed pastors do all sorts of exegetical gymnastics to explain away the clear meaning of Christ’s words—not only in my original Australian congregation, but throughout Europe and America, as well. What at first glance seems like a straightforward hyperbolic illustration has been twisted, contorted, and explained away through eisegesis and iffy archeology.
The explanation usually goes something like this: Christ wasn’t referring to the eye of a literal needle—that would be preposterous. Instead, He was talking about a narrow entrance into the city of Jerusalem, a gate known locally as “the eye of the needle.” This gate was so small that a camel could only be brought through with great difficulty, squeezed through on its knees—which depicts how we humbly need to come to the Lord.
That explanation can be quite compelling—after all, humility is necessary—as long as you don’t read the next two verses of Luke’s gospel: “They who heard it said, ‘Then who can be saved?’ But He said, ‘The things that are impossible with people are possible with God’” (Luke 18:26-27).
Christ’s words make the point of His illustration abundantly clear. He can’t mean that the rich man can only attain salvation through humility—getting a camel to stoop and squeeze through a narrow gate might be challenging, but it doesn’t require divine intervention. In context, His point is unmistakable: Manufacturing your own salvation is just as impossible as threading a massive beast of burden through the eye of a sewing needle. Apart from the intervention of the Lord, it cannot be done.
In his commentary on the passage, John MacArthur explains another key flaw with the spurious interpretation:
There is no evidence that such a gate ever existed. Nor would any person with common sense have attempted to force a camel through such a small gate even if one had existed; they would simply have brought their camel into the city through a larger gate. [1]
Instead he says,
The Persians expressed impossibility by using a familiar proverb stating that it would be easier for an elephant to go through the eye of a needle. The Jews picked up the proverb, substituting a camel for an elephant, since camels were the largest animals in Palestine. [2]
So why go to such great lengths to sidestep the clear meaning of Christ’s illustration? The reasons come into better focus when we consider the most vocal proponents of the “Needle-Gate” theory.
For starters, it’s predominant among many prosperity preachers and televangelists, who understandably don’t want to draw scrutiny and rebuke for their extravagant lifestyles. Christ’s exclamation, “How hard it is for those who are wealthy to enter the kingdom of God!” (Luke 18:24) would have been a shock to His original audience. As John MacArthur explains, “The idea that wealth was a sign of God’s blessing was deeply entrenched in Jewish theology.” Prosperity preachers today have repeated that lie to pillage the people of God. What better way to insulate their thievery from Christ’s warning than to warp the meaning of His words altogether?
There’s another group that favors the “Needle-Gate” theory, and they’re grounded in the same mindset that Christ originally rebuked. The rich young ruler was a product of the Jewish religious system, and his self-assurance about earning his salvation was a direct reflection of the Pharisees’ man-centered legalism.
Just consider his original question to Christ, “What shall I do to inherit eternal life?” (Luke 18:18). As John MacArthur explains, “In keeping with his legalistic system of self-righteousness, he sought that one elusive good work that would push him over the top to obtain eternal life for himself.” [3]
In the same way, countless pastors and church leaders today downplay the Lord’s intervening work in salvation and defy Christ’s words in this passage, treating faith as a mere decision, and repentance as nothing more than simply changing your mind. The God-centered gospel of regeneration is substituted with a man-centered decisionism which makes salvation the result of one’s humility—however difficult that may be.
As John MacArthur explains, that betrays the point of Christ’s words, and the truth of the gospel.
The obvious point of that picturesque expression of hyperbole is not that salvation is difficult, but rather that it is humanly impossible for everyone by any means, including the wealthy. Sinners are aware of their guilt and fear, and may even desire a relationship with God that would bring forgiveness and peace. But they cannot hold on to their sinful priorities and personal control and think they can come to God on their own terms. The young man illustrates that reality. [4]
The “Needle-Gate” theory isn’t exclusive to false teachers—it’s been around long enough and taught widely enough that even some faithful teachers assume this interpretation by not carefully studying the text in context. Tragically, a wrong interpretation of this text not only promotes error, it becomes a missed opportunity for worship. How so?
Luke 18:25 is one of the clearest testimonies from our Lord on the inability of man to do anything to save himself. This doctrine of total inability is a vital component to the gospel; it highlights the impossibility of salvation apart from a sovereign work of God in a person’s heart. More than that it highlights God’s grace in that He does do that work. For that reason this text should lead to humble praise of our God and Savior.
John 3:16 – For God So Loved The World
For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.
Wait a minute! how can this verse possibly be taken out of context. Mainly because it’s often as a standalone verse. Instead of reading verse 17 or perhaps any of the verses around it, it’s taken as a one off. Of course, it’s true! I don’t have any issues with anyone quoting any of these verses, however, without understanding the context it.
In this context, John is saying that men loved darkness and are condemned! Hellfire and damnation! Except, that God’s love cuts through all of that and that God loved us so much he gave His son. There’s no greater love that that. John’s illustrating why our need was so deep and why God’s love is so great. That’s the message and it’s often marginalized on the sidelines of a sporting event.
Context Matters… at least some
Other popular misquoted Bible verses are found in Matthew regarding “judge not” which describes how the church should go about judging other believers and how to handle our own personal affairs. In Revelation, it says that Jesus knocks on our heart but not save us but rather He is waiting for us to break out of our Luke warmness. There are also other funny scriptures in Proverbs that seem to suggest bribing officials is appropriate or harmful misquoted scripture in Deuteronomy that seemingly forbids interracial marriages. It doesn’t, it’s specifically classifying a people by their faith.
The truth is that any verse by itself can be taken out of context and used to suit someone’s purpose and have been for hundreds of years. This is why we have some false denominations in the faith. However, that’s why we have to study the word and listen to what is being preached. We can’t just be hearers of the word, we have to be readers too! In a world that increasingly wants to confuse it’s important for us to know what is true. It’s also important for us to understand that each verse can have multiple meanings. A word of encouragement to an enslaved people in the past can still be used to encourage today. That’s ok! Enjoy the Bible, study it, and if you hear something out of context search it out and figure out what that really means.
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ESVSB:
John 3:16 Here is the most famous summary of the gospel in the entire Bible. For connects to v. 15 and explains what happened to make it possible that someone can “have eternal life” (v. 15), that is, through believing in Christ. God so loved the world was an astounding statement in that context because the OT and other Jewish writings had spoken only of God’s love for his people Israel. God’s love for “the world” made it possible for “whoever” (v. 15) believes in Christ, not Jews alone, to have eternal life. God’s love for the world was not mere sentiment but led to a specific action: he gave his only Son, which John elsewhere explains as sending him to earth as a man (v. 17) to suffer and die and thereby to bear the penalty for sins (see note on 1 John 2:2; cf. Rom. 3:25). On “only Son,” see note on John 1:14, which contains the same Greek phrase. The purpose of giving his Son was to make God’s great gift of eternal life available to anyone—to whoever believes in him, that is, whoever personally trusts in him (see note on 11:25). Not perish means not perish in eternal judgment, in contrast to having eternal life, the life of abundant joy and immeasurable blessing in the presence of God forever. Those who “believe in” Christ have that “eternal life” and already experience its blessings in this present time, not yet fully, but in some significant measure.
RSB:
3:16 God so loved the world. Some have insisted that God sent Jesus to die for the purpose of bringing salvation to everyone without exception, but only as a possibility. However, Jesus makes clear that the salvation of those whom the Father “gives me,” and only those, is not a mere possibility but an absolute certainty; “will come to me” (6:37–40; 10:14–18; 17:9). The point made by “the world” is that Christ’s saving work is not limited to one time or place but applies to the elect from all over the world. Those who do not receive the remedy God has provided in Christ will perish. It remains true that anyone who believes will not die (be separated from God) but live in God’s presence forever. See “God Is Love: Divine Goodness and Faithfulness” at Ps. 136:1.
John 7:6-17
John 10:26-27
“And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand. My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of My Father’s hand.”
These beautiful words of Jesus concerning eternal security are often misused. From these verses, it is taught that once we are in the hands of Jesus, we can never leave them. In other words, once someone is saved, they are always saved. While it is true that once we are in the fold of God, no person or power can expel us (cf. Rom 8:31-39), Christians can use their free will to walk away from God.
By inspiration, Peter writes of those who “have escaped the defilements of the world through the knowledge of our Lord and Savior Jesus Christ” but are “again entangled in them and overcome” (2 Pet 2:20). For these, “the last state has become worse for them than the first. For it would have been better for them never to have known the way of righteousness than after knowing it to turn back from the holy commandment delivered to them” (2 Pet 2:21). Peter explains that “What the true proverb says has happened to them: ‘The dog returns to its own vomit, and the sow, after washing herself, returns to wallow in the mire’” (2 Pet 2:22).
The words of Jesus are true: no person or power can snatch us from God’s hand. But we can walk out of God’s hand anytime we choose. Such is why Scripture so adamantly warns against apostasy (cf. Heb 2:1-3, 3:12-4:1, 10:26-31, 12:14-17). Eternal security is found in Christ, but such does not take away our free will. This verse teaches us to rest in the hand of God! But this verse does not teach that apostasy is impossible
John 12:32 – “Lifting up the name of Jesus”
John 14:13-14 – “Ask for anything in My name”
John 20:22-23 – “If you forgive the sins of others…”
Acts 2:38 – “Repent and be baptized”
Romans 2:4
In the lead-up to the Truth Matters conference in October, we will be focusing our attention on the sufficiency, authority, and clarity of Scripture. Of our previous blog series, none better embodies that emphasis than Frequently Abused Verses. The following entry from that series originally appeared on September 30, 2015. -ed.
We live in an age that demands short bursts of rapid-fire information. The day is fast approaching—perhaps it’s already here—when the number of Twitter followers will hold the preeminent place on a pastor’s resume. Sermon lengths are going the way of our shrinking attention spans. Modern pastors are tempted to replace exegesis and exposition with sound bite sermons and slogan theology.
But Bible verses are not slogans or sound bites. They are eternal truths that find their meaning within the overall story God is telling. Uprooting a verse, or even a biblical phrase, from its native habitat can lead to all kinds of mayhem. That is especially the case when, independent of their proper context, verses are enlisted as the supporting cast for someone’s opinion or agenda. Romans 2:4 is one verse that is regularly misused that way—carelessly sprinkled into sermons, interviews, and social media.
For example, in January 2013, Rick Warren explained to his legions of Facebook followers how the verse factored in his evangelistic methods:
In that particular case, Warren was quoting Romans 2:4 (actually only about half of it) as justification for downplaying sin and soft-peddling the threat of judgment. But is that what Romans 2:4 is really all about? Was Paul telling his Roman readers to jettison the parts of gospel preaching that lack curb appeal?
Joel Osteen is even more explicit in his use of Romans 2:4 to defend his feel-good messages:
Listen, don’t dangle people over the fires of hell. . . . Listen, that doesn’t draw people to God. They know what kind of life they live. They know how bad they’ve lived. What you’ve got to do is talk about the goodness of God. Listen, it’s the goodness of God that brings people to repentance. [1]
Joel Osteen may think that people know they are sinners and that we therefore don’t need to warn them or preach about it, but does Romans 2:4 really back up his point?
Moreover, is his point biblical at all? Just as prisons are full of convicts who will proclaim their innocence, Scripture is clear that sinners reject the guilt of their sin. As Solomon explained, “Every man’s way is right in his own eyes” (Proverbs 21:2). And even those who do acknowledge their sin have little grasp of the depth of their wretchedness, or the eternal cost of their transgressions.
In fact, it’s ironic that Osteen and Warren would use Romans 2:4 to excuse themselves from discussing sin and the need for repentance, since that verse is plucked from Scripture’s most profound discourse on man’s depravity.
Romans 1–3 is undeniable proof that Paul began his exposition of the gospel by first addressing the universality of sin and the justness of God’s wrath against sin. John MacArthur points this out:
The biblical order in any gospel presentation is always first the warning of danger and then the way of escape, first the judgment on sin and then the means of pardon, first the message of condemnation and then the offer of forgiveness, first the bad news of guilt and then the good news of grace. The whole message and purpose of the loving, redeeming grace of God offering eternal life through Jesus Christ rests upon the reality of man’s universal guilt of abandoning God and thereby being under His sentence of eternal condemnation and death. Consistent with that approach, the main body of Romans begins with 1:18, a clear affirmation of God’s wrath “against all ungodliness and unrighteousness of men.” [2]
It is actually our guilt and the justness of God’s wrath that provide the all-important context for Romans 2:4:
And we know that the judgment of God rightly falls upon those who practice such things. But do you suppose this, O man, when you pass judgment on those who practice such things and do the same yourself, that you will escape the judgment of God? Or do you think lightly of the riches of His kindness and tolerance and patience, not knowing that the kindness of God leads you to repentance? But because of your stubbornness and unrepentant heart you are storing up wrath for yourself in the day of wrath and revelation of the righteous judgment of God. (Romans 2:2-5)
Now you can see why Romans 2:4 is so frequently divorced from its context, and why it’s usually paraphrased instead of quoted. In the full context of Paul’s writing we see clearly what he means by God’s goodness—it is “the riches of His kindness and tolerance and patience.” And Romans 2:2-3 explains how God demonstrates that tolerance and patience—by withholding the wrath we deserve. God’s goodness is the reality that we have not yet experienced His judgment. MacArthur adds:
Forbearance [tolerance] comes from anochē, which means “to hold back,” as of judgment. It was sometimes used to designate a truce, which involves cessation of hostilities between warring parties. God’s forbearance with mankind is a kind of temporary divine truce He has graciously proclaimed. Patience translates makrothumia, which was sometimes used of a powerful ruler who voluntarily withheld vengeance on an enemy or punishment of a criminal. Until the inevitable moment of judgment, God’s kindness and forbearance and patience are extended to all mankind. [3]
It is impossible to preach the goodness of God without talking about sin and judgment because its very meaning is bound up in those terms. When we see our sinfulness and rebellion against God, and when we see our hypocrisy in condemning others for committing the same wrath-deserving sins, then we can also marvel at God’s goodness in patiently and tolerantly withholding the wrath that we deserve.
That is what leads us to repentance. And it is entirely consistent with what Paul taught elsewhere in Scripture:
I now rejoice, not that you were made sorrowful, but that you were made sorrowful to the point of repentance; for you were made sorrowful according to the will of God, so that you might not suffer loss in anything through us. For the sorrow that is according to the will of God produces a repentance without regret, leading to salvation, but the sorrow of the world produces death. (2 Corinthians 7:9-10)
Footnotes:
- [1]: Joel Osteen, “What the Resurrection Means to Us as Believers” (Sermon) cited in Philip Sinitiere, Salvation with a Smile: Joel Osteen, Lakewood Church, and American Christianity (New York: New York University Press, 2015) 223.
- [2]: John MacArthur, The MacArthur New Testament Commentary: Romans 1-8 (Chicago: Moody Press, 1991) 74.
- [3]: The MacArthur New Testament Commentary: Romans 1-8, 119.
Romans 8:28
28 And we know that for those who love God all things work together for good,[a] for those who are called according to his purpose.
Paul is talking about our salvation
Rom 7: 13-25
Rom 9:14-18
Romans 10:9
In the lead-up to the Truth Matters conference in October, we will be focusing our attention on the sufficiency, authority, and clarity of Scripture. Of our previous blog series, none better embodies that emphasis than Frequently Abused Verses. The following entry from that series originally appeared on September 21, 2015. -ed.
Few things are more destructive than misinterpreting God’s Word. A wrong interpretation can lead to physical harm (e.g., handling snakes based on Mark 16:18) or spiritual harm (e.g., consternation over one’s salvation in the absence of speaking in tongues).
Aside from misunderstanding the text as it is written, misinterpretation often happens when we ignore, or are ignorant of, the historical background of the text. We can easily forget that the divine words we read in each biblical account rise out of the milieu of each human author’s cultural context. And when we do, we run the risk of wrongly assuming why the authors wrote certain things, and what they meant, and how it applies to us. On the other hand, Scripture becomes so much clearer and more profound when understood in its original context.
Christ’s warning to the lukewarm Laodicean church takes on a new flavor when we understand how the city of Laodicea sat on an aqueduct of putrid water that was neither hot nor cold (Revelation 3:14–16). Exhortations to the suffering Philippians carry a greater force once we realize that Paul wrote them from his prison cell (Philippians 1:28–30). And Christ’s confrontations with the Pharisees are all the more condemning when we understand the blasphemy and hypocrisy of their works-righteousness (cf. Luke 20; John 8:12–59).
The modern trend of Christian contextualization is antithetical to a historical interpretation. Rather than taking the audience back to the original setting of the text at hand, many of today’s preachers labor to sever the biblical text from its historical moorings and transport it into a contemporary setting. Hence the explosion of sermons based on pop culture, racy subject matter, and social justice. Even the WWJD (What Would Jesus Do) juggernaut is symptomatic of this problem, by speculating about what Jesus might do, rather than examining what He did do.
Moreover, such an approach relegates the biblical text to the role of supporting cast in the preacher’s consumer-driven production. And when Scripture no longer holds primacy, the ability to play fast and loose with the biblical text grows. Nowhere is that trend more evident than in churches where growth is measured numerically rather than spiritually. By widening the narrow gate, seeker-sensitive churches have filled vast auditoriums with people who do not understand the cost of faith and repentance. Instead of being sensitive to the only true Seeker, they have pandered to the preferences of unbelievers.
Recently we discussed the dangers of a man-centered theology of salvation. Seeker-sensitive pastors routinely provide a path of least biblical resistance for the unbeliever to gain entry into God’s kingdom. And for many, Romans 10:9 is the shortcut they’ve been looking for: “If you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved.”
Paul could never have imagined his glorious, hope-filled promise would be exploited 2,000 years later as a two-step altar call formula—simply confess and believe. It has become a comfortable, spiritual Fast Pass for people who have no interest in submitting to the lordship of Christ.
Joseph Prince, a mega-church pastor, best-selling author, and TBN regular, offers this cheap invitation to those who visit his website:
The Bible tells us how to be saved and have eternal life: Believe in our hearts that Jesus died for our sins and was raised from the grave, and confess with our mouths that He is our Lord and Savior. . . . To be saved and to receive all that Jesus has done for you, you can make Him your Lord and Savior today by praying this prayer: “Lord Jesus, thank You for loving me and dying for me on the cross. Your precious blood washes me clean of every sin. You are my Lord and my Savior, now and forever. I believe that You rose from the dead and that You are alive today. Because of Your finished work, I am now a beloved child of God and heaven is my home. Thank You for giving me eternal life, and filling my heart with Your peace and joy. Amen” (emphasis added). [1]
Unfortunately, Joseph Prince’s textploitation is nothing unusual in the current evangelical climate. Regardless, reading the rest of Romans would be far more beneficial than tuning into Prince’s next broadcast. Paul made it clear elsewhere that our confession and faith are proven false if there is no fruit of repentance in our lives (Romans 6:1–18).
So with that in mind, what do we make of Paul’s simple confession of faith? Is it really all that’s required for salvation? This is why the original context is vital.
Paul wrote his theological magnum opus to Christians whose lives were under constant threat from the Roman government. The god-complex carried by deluded emperors developed into a cult of Caesar among the residents of Rome. Citizens needed to express their primary allegiance to their self-deified ruler by confessing “Caesar is lord.” Failure to do so was usually met with a grizzly death.
Paul’s readers needed to be encouraged to remain steadfast in their faithfulness to Christ under the threat of execution. The promise of salvation through confession and belief was never intended to provide a ticket to heaven by jumping through two easy hoops. It was the promise of eternal life to Christians who could very well lose their physical life because they confessed Jesus—not Caesar—as Lord.
The greatest tragedy of Prince’s mishandling of Romans 10:9 is that he has taken a profession of faith that cost many Christians their lives and turned it into a profession of faith that avoids any personal cost whatsoever. It may create more converts, but what exactly are they converting to?
John MacArthur warns strongly against treating Romans 10:9 as a minimum requirement for salvation. He points out that words like “Lord” and “believe” are loaded with implicit meaning that far exceeds a path of least resistance into God’s kingdom:
Many people acknowledge that Jesus is both the Son of God and Lord of the universe. But Paul is speaking of the deep, personal, abiding conviction that, without any reservation or qualification, will confess . . . Jesus as Lord, that is, will confess that Jesus is the believer’s own sovereign, ruling Lord, in whom alone he trusts for salvation and to whom he submits.
James teaches that even demons acknowledge truth about God. In a purely factual sense, they are completely orthodox in their theology. “You believe that God is one,” he writes. “You do well; the demons also believe, and shudder” (James 2:19). In other words, demons are monotheists. Satan and his fallen angels are also confirmed creationists, having watched God form the heavens and the earth simply by speaking them into existence. . . .
James’s point is that men can hold such demon belief, belief that is theologically correct but that does not include reception of Jesus as Lord. People may be well aware of their sin, be under deep conviction about it, and even have a great emotional sense of guilt from which they long to be delivered. But they do not repent and forsake the sin that causes the guilt, nor do they trust in the Savior who can forgive and remove the sin. Speaking about such people, the writer of Hebrews gives one of the most sobering warnings to be found in Scripture: “For in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, and then have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the Son of God, and put Him to open shame” (Hebrews 6:4–6). [2]
In other words, a person can verbally confess Christ’s lordship and affirm His resurrection, and still go to hell. Confession and belief are not hoops to be jumped through. They are the affirming signs of genuine repentance from sin, true saving faith in the resurrected Savior, and authentic obedience to His commands.
Footnotes:
- [1]: http://support.josephprince.org/index.php?/Knowledgebase/Article/View/124/22/a-is-jesus-christ-the-only-way-to-heaven-what-must-i-do-to-be-saved-and-have-eternal-life
- [2]: John MacArthur, The MacArthur New Testament Commentary: Romans 9–16 (Chicago: Moody Press, 1994) 73.
1 Corinthians 1:14, 17
“I thank God that I baptized none of you except Crispus and Gaius… For Christ did not send me to baptize but to preach the gospel, and not with words of eloquent wisdom, lest the cross of Christ be emptied of its power.”
I believe that, by the grace of God and through the faith of man, baptism is the point at which we receive the forgiveness of sins, an “in Christ” relationship with God, and become part of Christ’s church (Acts 2:38, 41, 47; Rom. 6:3-7; 1 Cor. 12:13; Gal. 3:26-29; Col. 2:11-14; etc.).
There are many in Christendom, however, who have never been baptized and who do not think that such is necessary to take part in Christ’s covenant. I have had long conversations with many well-meaning, loving people about baptism. Often, I am met with the verse above from 1 Corinthians 1.
It is believed that the above verse teaches that baptism is not that important—at least, it is not necessary for salvation—otherwise, Paul would not have thanked God for baptizing no person in Corinth except Crispus and Gaius. Otherwise, Paul would have been sent to baptize, not to only preach. But, the context of Paul’s statement above must be put in its proper context.
Paul was thankful he baptized only a few because the fleshly-minded Corinthians were using who baptized them as a cause for sinful division (1 Cor 1:10-13, 3:1-4). Since the Corinthians were using their baptisms as a cause for division, Paul was thankful they could not cite him as a reason for their carnal misunderstandings.
The Corinthians’ sinful division and Paul’s rebuttal concerning baptism do not change the fact that “Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him” (1 Pet 3:21-22).
1Cor 6:19-20 – #9 – Your Body is a Temple:
1 Corinthians 6:9-10
9 Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, 10 nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God.
RSB:
6:9 the unrighteous will not inherit the kingdom of God. See “Antinomianism” at 1 John 3:7. That the things of this world are incompatible with the kingdom of God is a recurring principle in Scripture (15:50; Gal. 5:21). The question arises whether anyone at all can be saved, since all are wicked. Paul’s answer is twofold: on the one hand, God delights in justifying the wicked (Rom. 4:5); on the other hand, those whom God justifies (declares righteous because of Christ’s death) He also sanctifies (leads into a holy way of life; Rom. 6:1–4). Paul is confident that the Corinthians are true believers, justified and sanctified (v. 11 note), and that their present misbehavior is an anomaly that can be corrected. But it must be corrected. Persistence in wickedness would be an indication that their faith is false and that they have no place in the kingdom.
ESVSB:
1 Cor. 6:9–10 Paul’s use of the word unrighteous (Gk. adikos again; see note on vv. 7–8) implies that those whose behavior is indistinguishable from the unbelieving world may not be among the “saints” (v. 1) at all. See also 2 Cor. 13:5. men who practice homosexuality. The Greek words malakos and arsenokoitēs refer specifically to male homosexuals (see ESV footnote), but in Rom. 1:26–27 Paul also refers to female homosexuals, and to homosexual desires or “passions.” Both passages (as well as Lev. 18:22; 20:13; and 1 Tim. 1:10) refer to homosexuality in general.
BIBLEREF:
Between here and verse 11, Paul makes it clear that how one lives reflects their relationship with Christ. At the same time, the gospel offers forgiveness and salvation to absolutely anyone willing to come to God in faith. Paul also makes a reference to sexual sins which modern interpreters sometimes attempt to ignore.
The idea of inheriting the kingdom of God or inheriting eternal life came out of the Jewish culture of the day. Jesus talked about it quite a bit (Luke 10:25; 18:18). The inheritance of a kingdom is not earned; it is passed on to the children of the king. Those who inherit God’s kingdom are also receiving eternal life with Him in His glory forever.
Paul asks another “do you not know” question to remind the Corinthian Christians. This one reminds them of one group who will not inherit God’s kingdom: the unrighteous—or the wicked, the wrongdoers. In Romans, Paul’s clear teaching of the gospel is this: Only those who come to God through faith in Jesus are declared by God to be righteous (Romans 3:21–26). Only they will inherit God’s kingdom.
Paul provides examples of those who are unrighteous, identifying them by the sins they embrace. Most of these practices would have been common in the Greek and Roman culture of the day. They include sexual immorality, meaning every kind of sex outside of heterosexual marriage, idol worship, adultery, meaning sex with another’s spouse, and homosexual acts.
The words translated as “practice homosexuality” in the ESV include two Greek words: malakoi and arsenokoitai. Respectively, these indicate the passive and active participants in same-sex sexual behaviors. Translations such as the KJV, NASB, and NLT translate these as entirely separate expressions of sexual sin. Some recent re-interpretations claim these words refer only to homosexual prostitution or homosexual sex with children. Such a claim does not fit with consistent translation practices, the context of this passage, the universal interpretation of the passage for thousands of years, or with Paul’s other teaching on the subject, such as Romans 1:26–27. In short, this is one of the New Testament’s clear indications that homosexual actions—not temptations themselves, but behaviors—are deeply and unmistakably sinful. Embracing such behavior shows a deep rejection of God, just as much as would idolatry or cheating in business.
Paul will expand this list of Christ-denying actions in the following verse.
In verse 11, however, Paul will explain that those identifying labels are removed when a person comes to faith in Christ and is declared righteous by God. A person forgiven in Christ defines those sins as “past tense.” They do not define who they are, or will be. Paul has made it clear that his target audience are born-again believers (1 Corinthians 1:2, 9). Some of them used to be known by these labels because of their sin. But that is not who they are any longer. Now, they are in Christ. As such, they must stop participating in any of these sins.
1 Corinthians 6:19-20 – Your body is a temple
In English, the word “you” is a tricky word. It can be singular and plural, it can refer to one person or throngs of people and without truly paying attention to context we would never fully understand which one it is. This is the case with Paul’s words in this letter to the Corinthians Paul says:
19 Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, 20 for you were bought with a price. So glorify God in your body. 1Cor 6:19-20
Now that’s a whole lot of use and the temptation when we read this passage is to assume that Paul is talking about each of us and our individual bodies, that we are supposed to take care of our bodies, eat well, exercise take care of this temple in which God has placed your spirit.
But that’s not actually what Paul is saying at all because In this passage Paul isn’t talking about “you”, he isn’t talking about “me”, he’s talking about “y’all”. He’s talking about “us”. Paul isn’t saying that each one of us is a temple, that there are a lot of little temples of the Holy Spirit running around. The “you” is plural, the temple is singular. He’s saying that you all are one temple. The body of Christ, the church is the temple of the Holy Spirit. In the context of first Corinthians this makes sense because Paul is speaking about sexual immorality in the church.
The temptation to have relations with temple prostitutes. Paul is trying to help them see is that this isn’t just something that’s bad for their physical bodies as individuals, this is bad for the body this is bad for the church the whole community he’s trying to show them that what the many of them do will have a significant impact on the one temple.
22) 1 Cor 7:13-25
1 Corinthians 10:13 – “No more than you can handle”
23) 1 Cor 11:2-16
1 Corinthians 11:24 – “Do this in remembrance of me”
Ephesians 2:8-9
“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.”
Perhaps the most popular verse in some circles of fellowship, Ephesians 2:8-9 is a beautiful verse. It teaches us a profound truth about salvation. Salvation is not something we earn through our own meritorious works; nor could it ever be. However, the above verse is unfortunately misused to prove that other things the Bible teaches as necessary for salvation are unnecessary.
This verse often referenced to support that salvation is by grace alone through faith alone. Nowhere is it stated in the Bible that faith alone saves the sinner. However, the Bible does teach that man is saved by God’s grace (2 Tim 1:8-9; Titus 3:4-7), the blood of Jesus (Rom 3:25; 5:9, Eph. 1:7, 2:13), faith (John 3:16; Heb 11:6), repentance (Acts 11:18; 2 Cor 7:10), confession (Rom 10:10), and baptism (Acts 22:16; 1 Pet 3:21).
The meaningful words of Ephesians 2:8-9 do not make the words of the apostle Paul or Peter, or Jesus himself meaningless when they state that baptism, repentance, or confession is a vital part of salvation. Salvation cannot be earned through any means. It is not something we deserve when we have faith, repent of our sins, confess our faith in Christ, or are baptized.
Our reaction to God’s grace ought to be one of obedience (Titus 2:11-14), and our faith in God and his word should lead us to do all that he has said is necessary for our salvation through his grace and his son’s blood. To use this great section of scripture in order to demonstrate that repentance, baptism, etc. are unnecessary to join Christ’s covenant is a misuse of one of the Scriptures’ greatest truths.
The goal of this post was not to be legalistic, domineering, or to prove that I am right. The only hope is to have some dialogue concerning verses that I have seen often misused. Not everyone misuses these verses, and just because they are often misused doesn’t mean they should be avoided. The sum of God’s word is truth (Ps 119:160), even the misused parts. Let us try to understand that truth to the best of our ability; keeping in mind context and over-arching interpretive principles.
Colossians 3:15
15 And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful.
RSB:
3:15 the peace of Christ. In its practice of love, forgiveness, and graciousness, the Christian community is to be a showcase of the reconciliation and peace Christ has brought between heaven and earth (1:20–22; 2:14, 15), and within a fractured humanity (vv. 11, 13). Many manuscripts read “the peace of God” in this verse.
ESVSB:
In verses 12 through 14, Paul has given eight positive traits which Christians are to emulate. Here, he adds two additional ideals for believers to pursue.
First, he calls believers to live in peace. Peace, part of the fruit of the Spirit (Galatians 5:22–23), is noted in this letter as coming from God our Father (Colossians 1:2). We receive peace with God through the blood of the cross (Colossians 1:20). It is to “rule” in our hearts, meaning it should be in charge of how we live. Believers are not called to live in violence or squabbles among each other, but in peace.
It’s important to remember the context of this statement. Paul is not referring to peace in the sense of “happy feelings.” In prior verses, he was discussing the need for Christians to tolerate, love, and support each other. In this verse, after mentioning peace, Paul again speaks of the unity Christians have. With Christ as the head, we are all part of a spiritual “body,” which is the church. Peace within the body requires peace between its parts. Every group of believers will experience internal conflict at times, but seeking peace will help us resolve issues in the context of Christian love.
The second trait Paul mentions in this verse is simple: an attitude of thanksgiving. Paul mentions thanks multiple times in this letter, showing the importance of gratitude in the Christian life (Colossians 1:3; 2:7; 3:16–17; 4:2).
Philippians 4:13 – I Can Do All Things
13 I can do all things through him who strengthens me.
Paul is talking about being content in your suffering, or when you don’t get what you want. It’s not about running the mile for gym class.
Tim Tebow probably made this verse one of the most famous. His football will to win might be unmatched. Believing he can do all things through HIM who strengthens him he simply won games. This is definitely a great life verse, but do you know what the context is or why this might be the most out of context Bible verses used today?
Paul was writing this letter and right before this famous scripture he’s talking about being content. He’s been shipwrecked, stoned, beaten and imprisoned. He’s saying I know what it is to live at the lowest of lows and I’ve found contentment. I’m content because of the power of Jesus. I can do ALL things through Him. In other words, “I can be content when things don’t go my way because Jesus empowers me to.” Not really the rally cry of defeating enemies but more so being content if you feel defeated.
This verse is a great Biblical affirmation, so I’m not saying don’t use it. It’s just a tad out of context if you’re using it to try to lift a large amount of weight at the gym or win a football game.
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Out of Context: This verse has nothing to do with dunking a basketball, hitting a game-winning homerun, bench-pressing a bus, winning the lottery or closing a business deal.
In Context: The Apostle Paul is under house arrest awaiting his trial, where he may possibly be put to death for preaching the resurrection of Jesus.
However, instead of being defeated by unfortunate circumstances, Paul is using this opportunity to teach the young church in Philippi that he can endure any and every circumstance—ups and downs, highs and lows—because he has a strength that only comes from Christ.
This supernatural strength to endure all seasons and situations is always with Paul because the Holy Spirit of Christ is always with him, even in prison.
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Pastor Nelson: https://www.youtube.com/watch?v=6DlZAWOvSDU
But here’s the problem, the Apostle Paul, who wrote those words would not be pleased to see them plastered everywhere as some trite motivational quote. Those words were personal. They were his secret. Not for starry-eyed success, money, comfort, or new things but for true and lasting contentment – no matter the circumstance.
Paul wrote those words not to summon some inner strength for the purpose of achieving something or getting something, instead, he wrote them to give something. He wrote them to give thanks to God for where he was and what he had.
He was sitting in a Roman prison facing a possible death sentence, just for preaching and teaching the Gospel of Jesus Christ. In fact, Paul’s life was chalked full lows and highs.
Philippians 4:13 is not a motivational quote, it was Paul’s declaration that his contentment was not tied to his success or circumstances.It was tied to Christ alone. That was his secret to contentment, and it can be ours as well.
ESVSB:
Phil. 4:12–13 The secret of living amid life’s difficulties is simple: trusting God in such a way that one can say, I can do all things through him who strengthens me. This does not mean God will bless whatever a person does; it must be read within the context of the letter, with its emphasis on obedience to God and service to God and others.
RSB:
4:13 I can do all things. Relying on Christ’s power and following His example (2:5; 3:10), Paul is able to face all circumstances with contentment. He wants to impress the same lesson on his readers (vv. 6, 7, 19).
Colossians 1:15 – “Jesus as the firstborn of all creation”
1 Thess 4:13-18
2 Thess 2:1-4
1 Timothy 6:10 – “Money is the root of all evil”
RSB:
6:10 some have wandered away from the faith. See note on v. 5.
ESVSB:
1 Tim. 6:9–10 What is condemned here is the desire to be rich, not material things per se when rightly used for the glory of God. The desire to be rich leads one to fall into temptation. This in turn results in the love of money, which Paul identifies as a root of all kinds of evils (v. 10). The connection between false teaching and the desire to be rich has been a problem from the church’s very beginning. wandered away from the faith. The warning is not simply that “love of money” is harmful but that this has led some to deny the faith, showing themselves to be unbelievers (cf. 1:19).
Hebrews 6
James 3:1 – “Not many of you should be teachers”
James 5:15 – “Prayer offered in faith”
1 Peter 2:9 – “You are… a royal priesthood”
1 Peter 3:18-22
1 John 4:8, 16 – “God is love.”
8 Anyone who does not love does not know God, because God is love.
16 So we have come to know and to believe the love that God has for us. God is love, and whoever abides in love abides in God, and God abides in him.
MacArthur: 4:8 He who does not love does not know God. Someone may profess to be a Christian, but only those who display love like their heavenly Father actually possess His divine nature and are truly born again.
4:13–16 John introduces the reader to the fourth of 5 reasons why Christians love: because love is the Christian’s assurance (see notes on 3:16–23).
Grace/Truth: 4:7–12 In contrast to those who have the “spirit of falsehood” (v. 6), the children of God both know and love God and love one another. This is logical: as those born of God, believers love God and one another, since God himself is love (v. 8). These are the two greatest commandments because the outward working of regeneration is a heart inclined to God and to what he loves—his glory, his children, and his Word. This section highlights how love tests the genuineness of faith. It is the third time John has highlighted this test (cf. 2:7–11; 3:11–18). Here is the nature of true, biblical love: it is not simply a feeling; it is commitment put into action. God demonstrated his love for his people by sending his one and only, eternally existent Son to be the atoning sacrifice for our sins (4:10; Jn 3:16–17). The atonement is center stage. Jesus’ obedient act of propitiation was a public display of divine justice and love (Ro 3:21–26), and this is how God is both faithful and just when he forgives (1Jn 1:9). Wrath has been averted and divine love is poured out; God now calls his enemies friends (cf. Ro 5:1–8; Eph 1:3–6).
We cannot know God except through what he accomplished at the cross in Jesus. Sinful humanity is radically depraved and cannot love God. Since apart from Christ we are spiritually dead, he must initiate and provide the means by which we are saved (Jn 1:12–13; Eph 2:1–3). God’s children resemble him in this way: we love God and one another, and those who do not love, do not know God (1Jn 4:8). Just as his love for us was demonstrated in willing sacrifice, so should our love be demonstrated in sacrifice. We cannot consistently savor and delight in the cross of Christ and at the same time close our hearts in selfishness to our brothers and sisters. To make his point even clearer, John refers to the invisibility of God. Though God appeared to different Old Testament saints in various theophanies, he himself is spirit and unseen (v. 12; Jn 4:24). Yet even though God cannot be seen, his presence in us is made known to all when believers sacrificially love one another in tangible ways. In a sense, believers show the existence of the invisible God by the outworking of divine love in our lives toward others. This is how God reveals himself and how his love is made complete in his people.
4:13–16 Throughout this letter, John speaks of God’s indwelling presence (2:27–28; 3:6,9,24), and in this section, John elaborates on the phrase “God lives in us” from verse 12. How can we be assured that we live in God and he lives in us? John’s answer is the indwelling Holy Spirit, who animates the believer’s love both for the truth and for one another, as well as our happy obedience to Christ and his commandments (2:3,20,27; 3:9). God’s past action of giving us his Spirit has ongoing effects in the present—namely, our knowledge and confidence in the present that we indeed are saved.
Revelation 3:14-22 – A lukewarm Church
To the Church in Laodicea
14 “And to the angel of the church in Laodicea write: ‘The words of the Amen, the faithful and true witness, the beginning of God’s creation.
15 “‘I know your works: you are neither cold nor hot. Would that you were either cold or hot! 16 So, because you are lukewarm, and neither hot nor cold, I will spit you out of my mouth. 17 For you say, I am rich, I have prospered, and I need nothing, not realizing that you are wretched, pitiable, poor, blind, and naked. 18 I counsel you to buy from me gold refined by fire, so that you may be rich, and white garments so that you may clothe yourself and the shame of your nakedness may not be seen, and salve to anoint your eyes, so that you may see. 19 Those whom I love, I reprove and discipline, so be zealous and repent. 20 Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me. 21 The one who conquers, I will grant him to sit with me on my throne, as I also conquered and sat down with my Father on his throne. 22 He who has an ear, let him hear what the Spirit says to the churches.’”
As Jesus speaks to each of the seven churches mentioned in the Book of Revelation, he has a very specific pointed message for the church in Laodicea. Jesus says I know your deeds that you are neither hot nor cold. I wish that you were either one or the other so because you are lukewarm, neither hot nor cold, I am about to spit you out of my mouth
If you’ve ever heard a sermon about this verse, you’ve probably heard it taught this way. You probably heard someone say that the hot and cold represent our commitment to Jesus. If we’re hot then we’re on fire we’re devoted to Jesus. If we’re cold then we don’t care about Jesus at all, we’re closed off to him. So then that interprets this passage as saying that what Jesus is intending is for us to understand that he’d rather us either be one of those than be in the middle. He’d rather us be cold than lukewarm he’d rather we outright reject him than be a wishy-washy Christian. Jesus is absolutely not saying that he would rather people totally reject him than be lukewarm, that’s our modern spin on what words like hot and cold mean but that’s not what Jesus means. In order to understand what Jesus means you have to understand something about Laodicea.
Laodicea was a very prosperous city, they were known for banking, medical Industries and clothing Industries but ironically as wealthy and prosperous as laodicea was they didn’t have their own water source. In order to have water the people of laodicea had to import it and there were two specific cities from which they would import it they would import hot water from the hot springs of hieropolis and they would import cold water from colossi. Here’s the problem due to the distance by the time the water got to laodicea from either of these sources it was no longer in its original state. The hot water had cooled the cold water had warmed. No matter what, the people of laodicea always ended up with lukewarm water. It didn’t have any of the refreshing qualities of cold water and it didn’t have any of the healing qualities of the hot springs. It was just unsatisfying lukewarm water.
This is what Jesus is saying is the problem with the church in Laodicea. You’re saying that just as all of the people from that church wish that they could either have hot water or cold water from these two water sources, He wishes that he could have that from them. They’re not refreshing, they’re not healing, they’re not passionate or compelling in any extreme. They’re just lukewarm, tepid, undesirable by anyone’s standards. Just as people want to spit lukewarm water out of their mouths as they’re expecting hot or cold, Jesus would rather spit them out there’s nothing enjoyable about them right now.
Revelation 3:20
20 Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me.
MacArthur: 3:20 I stand at the door and knock. Rather than allowing for the common interpretation of Christ’s knocking on a person’s heart, the context demands that Christ was seeking to enter this church that bore His name but lacked a single true believer. This poignant letter was His knocking. If one member would recognize his spiritual bankruptcy and respond in saving faith, He would enter the church.
NIVSB: 3:20 I stand at the door and knock. Usually taken as a picture of Christ knocking on the door of the individual unbeliever’s heart. In context, however, the self-deluded members of the congregation are being addressed. eat with that person. An act of deep fellowship.