Category Archives: New Testament

Why Did Jesus Perform Miracles?

Jesus’ miracles showed that He was not just a normal man or even a prophet, but that He was and is the Son of God.

Showing Himself to be God incarnate through these miraculous signs, Jesus also fulfilled many Old Testament prophecies regarding the coming Kingdom of God, revealing the heart of God towards those oppressed and suffering. He was more than just a influential leader, here was someone who could dismantle the curse of death itself.

Jesus miracles fulfilled prophecy. Near the beginning of Jesus’ ministry, Jesus stood before a synagogue and read the words of the prophet Isaiah. This prophecy foretold the restoration of all things—the promised Messianic kingdom.

¹⁶And He came to Nazareth, where He had been brought up; and as was His custom, He entered the synagogue on the Sabbath, and stood up to read. ¹⁷And the book of the prophet Isaiah was handed to Him. And He opened the book and found the place where it was written,

¹⁸“The Spirit of the Lord is upon Me,
Because He anointed Me to preach the gospel to the poor.
He has sent Me to proclaim release to the captives,
And recovery of sight to the blind,
To set free those who are oppressed,
¹⁹To proclaim the favorable year of the Lord.”

²⁰And He closed the book, gave it back to the attendant and sat down; and the eyes of all in the synagogue were fixed on Him. ²¹And He began to say to them, “Today this Scripture has been fulfilled in your hearing.” (Luke 4:16-20 NASB)

The favor of God was seen throughout Jesus’ earthly life. Jesus set people free from sickness and death—but even more importantly—He frees us from sin itself. Death is the natural consequence of sin. He gave sight to the blind, not just physically, but also spiritually. Jesus was the light of God, bring life to all. As He said, “I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life.” (John 8:12)

The miracles Jesus performed attested to His deity and to the gospel. Jesus encouraged those doubting Him to “believe the works” and realize that God the Father had sent Him. He was not of this earth, but proceeded from God and was God.

³⁷If I do not do the works of My Father, do not believe Me; ³⁸but if I do them, though you do not believe Me, believe the works, so that you may know and understand that the Father is in Me, and I in the Father.”(John 10:37-8)

Later in the Gospel of John, it is clear that many still did not believe Jesus, despite the miracles:

But though He had performed so many signs before them, yet they were not believing in Him. (John 12:37)

Despite the unbelief of many during Jesus’ ministry, John wrote down the signs Jesus’ performed so that others might believe Jesus and have life:

³⁰Therefore many other signs Jesus also performed in the presence of the disciples, which are not written in this book; ³¹but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name. (John 20:30-31)

The miracles Jesus performed were not the end-goal, rather they had a greater purpose. That purpose was to show people that He was in fact God. The kingdom of God had begun in their presence. The power of sin, along with death and sickness, had begun to be overcome. The gospel was not a human message, but a divine revelation accompanied by the miraculous.

Even though outwardly our bodies decay and eventually die, we know that Jesus is God and that He brings inward spiritual renewal right now. And we eagerly anticipate, in accordance with the gospel, Jesus’ imminent return. The dead will be raised. Death will be defeated and God will restore all things just as He promises.

¹⁶Therefore we do not lose heart, but though our outer man is decaying, yet our inner man is being renewed day by day. ¹⁷For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison, ¹⁸while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. (2 Corinthians 4:16-18 NASB)

Meaning of 1 Corinthians 3: The Testing of God’s Church Builders

When discussing the last judgment and the consequences of good and bad works, I have heard it often incorrectly taught that your deeds don’t have any affect on your eternal security. If you are a Christian and have good works, congratulations, you’ll get some heavenly presents. However, if your life was defined by sinful living, don’t worry, you will still be saved—albeit with no eternal goody bag. While you “should” behave yourself as a Christian, eternity isn’t at stake, just the amount of heavenly treasure.

One of the go-to verses used to justify this wrong teaching is Paul’s writing in 1 Corinthians 3 where he writes that if someone’s work “is burned up, the builder will suffer loss but yet will be saved—even though only as one escaping through the flames.” (1 Cor. 3:15)

A cursory reading of this verse without studying the context could understandably lead to this error. However, once you actually study the context and the flow of Paul’s thought, it becomes clear that this was not Paul’s point at all. In fact, Paul’s argument rather indirectly suggests that many in the local fellowship there are at risk of perishing on Judgement Day.

Before we get there, let’s take a look at the entire passage, I’ve highlighted particularly relevant portions to shed light on the true meaning.

⁵What, after all, is Apollos? And what is Paul? Only servants, through whom you came to believe—as the Lord has assigned to each his task.⁶I planted the seed, Apollos watered it, but God has been making it grow. ⁷So neither the one who plants nor the one who waters is anything, but only God, who makes things grow. ⁸The one who plants and the one who waters have one purpose, and they will each be rewarded according to their own labor. ⁹For we are co-workers in God’s service; you are God’s field, God’s building.

¹⁰By the grace God has given me, I laid a foundation as a wise builder, and someone else is building on it. But each one should build with care.¹¹For no one can lay any foundation other than the one already laid, which is Jesus Christ. ¹²If anyone builds on this foundation using gold, silver, costly stones, wood, hay or straw, ¹³their work will be shown for what it is, because the Day will bring it to light. It will be revealed with fire, and the fire will test the quality of each person’s work. ¹⁴If what has been built survives, the builder will receive a reward. ¹⁵If it is burned up, the builder will suffer loss but yet will be saved—even though only as one escaping through the flames.

¹⁶Don’t you know that you yourselves are God’s temple and that God’s Spirit dwells in your midst? ¹⁷If anyone destroys God’s temple, God will destroy that person; for God’s temple is sacred, and you together are that temple. (1 Corinthians 3:5-17)

The greater context is dealing with those who have shepherded the Corinthian church—namely Paul, Apollos, and those who now lead the church. Paul describes himself and the other leaders as co-workers with God. They are servants, who are working with God (v 5). Each has their own task in cooperation with God (v 5), but all credit goes to God (v 7).

What are they working towards, what does their labor produce? Paul describes them as farm hands, planting and cultivating a crop. In verse 9, he expands upon the analogy. These leaders are laborers in God’s field, and also the construction crew of God’s building.

The field and the building represent the church—the fellowship of believers themselves. Paul says “you are God’s field, God’s building.” He’s not speaking to an individual here. “You” (este, ἐστε) is plural in the Greek. Paul is saying “you all”—that is, all you believers in Corinth—are God’s field and God’s building.

This is the first key to understanding the passage. The labor or work Paul describes here is not the totality good or bad works of our life, but rather the “construction” of the church itself.

In verse 10, this church building analogy continues. Paul laid the foundation, and the foundation was Jesus Christ (v 12). Now, after Paul has built the foundation of the church, other builders (church leaders) have come and continued the work. Paul explains that not all work is equal. Again, he’s not talking about general good and bad works, but specifically “church construction” work. Some build with precious and high-quality materials, others with not-so-good. In other words, some pastored their fellowship well and others poorly.

This work—the church itself—will be tested on Judgement Day (v 14). If the church doesn’t past the test, if it is burned up, these church leaders will suffer great loss, but will themselves be barely saved (v 15). The loss is not just rewards, but the loss of their congregation itself—the loss of people’s eternal lives. The pastors are largely to blame, as they did not train their church to the highest standard.

Paul does not stop there however. He has already addressed good leaders who’s work stands the test, and consequently are rewarded. He’s shown that those leaders who do a poor job shepherding their congregation will suffer loss, but they themselves will be saved. Now, in verse 16-17, Paul addresses those who are not builders, but actively tear down and destroy the church.

Paul writes, “Don’t you know that you yourselves are God’s temple and that God’s Spirit dwells in your midst?” (v 16). Before I studied this more closely, I always assumed Paul was saying that each of us individually are temples of God, an idea he expresses elsewhere (see 1 Cor. 6:19). However, that’s not what he’s saying here. Paul writes that “you all” (plural again) are God’s temple (singular). Paul is continuing with the building analogy. The church fellowship (“you all”) together constitute the singular building of God’s temple.

He continues, “If anyone destroys God’s temple, God will destroy that person.” (v 17) Paul has already talked about poor workers, but this isn’t just a poor worker. This is someone who is actively damaging the church. They are teaching false doctrines, leading people away from the truth. They are destroying the body of believers in Corinth. These destructive workers won’t be saved. No, God will destroy them.

To summarize, here’s what Paul reveals in 1 Corinthians 3 regarding church leaders and the quality of their work:

Good church leaders: Church isn’t destroyed on Judgement Day. Leaders are saved and receive rewards.
Poor church leaders: Their church is destroyed (congregants don’t pass the test and are destroyed). Leaders are barely saved, but suffer loss of their church and don’t receive rewards.
Destructive church leaders: Work at tearing down the church, and so God destroys them.

Next time you hear someone use this passage to argue that works don’t matter, graciously point out to them that Paul is addressing something else entirely here. Paul teaches that in the last judgement, God will test the church. Some will stand the test, while others will be burned up. The church leaders will be held responsible for the quality of their shepherding. All those pastors whose teaching leads people astray, will be eternally punished for destroying God’s building.

A sobering passage, but a good wake-up call for all of us.

Lessons of Forgiveness in the Lord’s Prayer

When Jesus teaches us to pray, “Forgive us our debts, as we also have forgiven our debtors.” (Mt. 6:12), we learn that seeking forgiveness is a continual process and that when we ask God for forgiveness, we must already be living a life of mercy towards others.

First, through the words of this simple prayer, Jesus teaches us that we need to be consistently seeking God’s forgiveness when we sin, not only when we “become saved.” It must be a part of our daily walk with God. Only our past sins are forgiven at conversion, not future sins that may yet still be committed. If and when we sin as Christians, we must humble ourselves before God in repentance and seek His forgiveness. This is not some formality that allows us to continue in our sin. No, we must be actively turning away from our wrongdoing in deed and not just word. God, who sees our heart, will cleanse us from our sin and purify us anew.

Second, Jesus assumes that when we request God’s forgiveness, we have already forgiven others in our lives. If we haven’t forgiven someone who’s sinned against us, we can not pray this prayer with a clear conscious. In fact, we would be lying to God. Only those that are merciful towards others, not holding resentment and hate in our hearts, can pray truly pray the Lord’s prayer.

Jesus’ word’s immediately after the prayer clarify the importance of forgiving others:

“For if you forgive others for their transgressions, your heavenly Father will also forgive you. But if you do not forgive others, then your Father will not forgive your transgressions.” (Matthew 6:14-15)

Just as Jesus taught his disciples in the Sermon on the Mount that the merciful will be shown mercy (Mt. 5:7), so too here Jesus clarifies that the converse is also true. The unmerciful will not be shown mercy. If we don’t forgive others their sins, God will not forgive us.

Not only does this apply to unrepentant unbelievers, but it also holds true for Christians. In Matthew 28, Jesus relays a parable about the unmerciful servant. The servant is forgiven a great debt by his master. Rather than showing this same mercy towards others, he refuses to forgive the debts of a fellow servant. When the master, who represents God, finds out that the forgiven servant (representing those already forgiven, aka. Christians) has been unmerciful, he gives him over to be tortured for his former debts. Jesus makes it clear that God will treat us this way if we don’t forgive others after being forgiven. He says, “My heavenly Father will also do the same to you, if each of you does not forgive his brother from your heart.” (Mt. 18:35)

So when Jesus instructs us to pray, ““Forgive us our debts, as we also have forgiven our debtors,” there is an underlying truth that our forgiveness of others is necessary if God is to forgive us. As we are merciful to others, God’s mercy will abound to us.

“Be merciful, just as your Father is merciful. Do not judge, and you will not be judged; and do not condemn, and you will not be condemned; pardon, and you will be pardoned. Give, and it will be given to you. They will pour into your lap a good measure—pressed down, shaken together, and running over. For by your standard of measure it will be measured to you in return.” (Luke 6:36-38)

I recently published a related post, analyzing the often heard incorrect belief that at conversion, our present, past, and future sins are already forgiven. Read the whole post here.

The Secret to Knowing God More Deeply

Many Christians are searching for a personal revival. They want to truly know God, experience God, and be a true friend of God.

Draw close, and let me tell you a secret. It’s not a secret because God hasn’t revealed it, but because church traditions have too often obscured it. Too often we don’t want to hear the truth, because we aren’t living according to the truth.

If you consider yourself a Christian, you already have faith that Jesus was God incarnate and that He died on a cross for the forgiveness of our sins. You believe that Jesus rose from the dead, conquering death and sin once for all. These are the basics.

However, if you really want to know God, it takes more than just intellectual belief. It takes more than a mental acceptance of the foundational dogmas of Christianity. It takes a true step of faith. You need to trust God enough to begin obeying Him completely and wholeheartedly.

Listen to the words of Jesus:

“He who has My commandments and keeps them is the one who loves Me; and he who loves Me will be loved by My Father, and I will love him and will disclose Myself to him.” Judas (not Iscariot) *said to Him, “Lord, what then has happened that You are going to disclose Yourself to us and not to the world?” Jesus answered and said to him, “If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our abode with him.” (John 14:21-23 NASB)

Jesus promises to disclose Himself to us—if we keep His commandments and thus truly love Him. The Father loves everyone who obeys Jesus’ words. This seems to speak of a deeper love than the universal love God has for humanity. This love is found when we abide in God. The Father and the Son will come to us when we love God by keeping his commands, and God will dwell with us.

More verses speak of the necessity of obedience for true communion with God. If we keep Jesus commands, we will be filled with the Holy Spirit:

“If you love me, keep my commands. And I will ask the Father, and he will give you another advocate to help you and be with you forever—the Spirit of truth. (John 14:15-17 NIV)

And if we continue to obey Jesus’ commands after believing in Him, we will be truly set free:

To the Jews who had believed him, Jesus said, “If you hold to my teaching, you are really my disciples. Then you will know the truth, and the truth will set you free.” (John 8:21-32 NIV)

These verses do not deny the absolute necessity of faith in Jesus. That is a given. But if we neglect walking in obedience to Jesus, we will never truly know God. The true family of God are those that obey God. Jesus said, “Whoever does God’s will is my brother and sister and mother.” (Mark 3:35)

Obedience is the secret to a deeper walk with God. There’s no convoluted formula to knowing God and true revival. It requires faith, repentance and continued life of obedience to God. It’s so simple. Yet, it still requires a response. We must obey. As we obey, our union with God will grow only stronger and produce eternal fruits that far outweigh any temporary costs.

Submit therefore to God. Resist the devil and he will flee from you. Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. Be miserable and mourn and weep; let your laughter be turned into mourning and your joy to gloom. Humble yourselves in the presence of the Lord, and He will exalt you. (James 4:7-10 NIV)

Scripture vs. Tradition: Jesus on Fasting and Ashes

It’s always fascinating to compare long-ingrained Church traditions with the words of Jesus.

As I write this post, today is Ash Wednesday. It marks the first day of Lent—a period of fasting leading up until Easter Sunday. It is observed by the Roman Catholic church, as well as a number of Protestant denominations. The Orthodox church observes 40 days of fasting, although the dates of observance differ slightly.

In most churches, Ash Wednesday is observed with the smearing of ashes in the sign of the cross on congregant’s foreheads. It is meant to be an outward sign of the inner spiritual state of the believer. Apparently, the use of ashes was standard practice in Western Europe by the 10th century and in 1091 it was officially implemented in Rome by Pope Urban II.

Even though most Evangelical Christians don’t observe this, the practice of fasting in repentance and spiritual humbleness before God is very biblical, especially if it is not merely an external formality. Jesus fasted, and He said his disciples would fast when He was no longer with them. (Matthew 9:14-17)

That said, I have to chuckle when I read Jesus’ words about how Christians are to fast—especially in light of Ash Wednesday. In the famous Sermon on the Mount, Jesus said:

Whenever you fast, do not put on a gloomy face as the hypocrites do, for they neglect their appearance so that they will be noticed by men when they are fasting. Truly I say to you, they have their reward in full.

But you, when you fast, anoint your head and wash your face so that your fasting will not be noticed by men, but by your Father who is in secret; and your Father who sees what is done in secret will reward you. (Matthew 6:16-18 NASB)

Jesus instructs us not to look “gloomy” and “neglect” our outward appearance, but rather fast in secret. His instructions, which apply particularly to that culture and time, specifically speak to maintaining a clean and healthy appearance.

Jesus commands his followers to “anoint” their heads. Anointing, although often used in a spiritual sense, simply means to smear with oil. Oil, rather than soap, was often used when cleaning yourself during that time. Oil would be rubbed on the skin, and then scraped off to remove dirt. One could then wash with water.

The point is, people aren’t supposed to know when you are fasting. We aren’t to seek public recognition when we fast.

That brings me back to the tradition of Ash Wednesday. It’s just one of many examples where traditions have become ingrained, despite clear scripture verses which contradict it. Jesus said to wash our faces, not to put dirt on them to let people know we are fasting.

Fortunately, God looks at the heart. If someone is observing Ash Wednesday out of a sincere attitude of repentance, God will honor their obedience. But for those who are proud about their outward sign of piety, Jesus’ words ring quite true.

The Prize is Immortality and Eternal Life (Ignatius to Polycarp)

In one of my recent posts, I discussed how the “crown of life” mentioned in James and Revelations is a way of describing eternal life itself. The “crown of life” is the “crown that is life.” Those who persevere in their faith receive this prize—eternal life.

When we study the earliest church fathers, this teaching that eternal life itself is the Christian’s reward is reinforced.

One such instance is the following quote from Ignatius in his letter to Polycarp. Both Ignatius and Polycarp were students of the Apostle John. They were directly exposed and taught from John himself. As such, their writings help us understand how the earliest Christians understood and interpreted scripture. This particular letter of Ignatius was written to Polycarp, the Bishop of Smyrna, as Ignatius was being taken to Rome, where he would eventually be martyred.

Ignatius writes:

The times call for you, as pilots do for the winds, and as one tossed with tempest seeks for the haven, so that both you [and those under your care] may attain to God. Be sober as an athlete of God: the prize set before you is immortality and eternal life, of which you are also persuaded. (Ignatius to Polycarp; 2. 3; Roberts and Donaldson)

The prize of the Christian athlete is immortality and eternal life. This prize is not behind us according to Ignatius, but set before us. It is something we strive for as we seek to “attain to God.”

This quotation reminds us of Paul’s statement to the Corinthian church:

Do you not know that those who run in a race all run, but only one receives the prize? Run in such a way that you may win. Everyone who competes in the games exercises self-control in all things. They then do it to receive a perishable wreath, but we an imperishable. Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air; but I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified. (1 Cor. 9:24-27)

Ignatius was encouraging Polycarp with the same teaching that Paul himself wrote here to the Corinthians. Paul admonishes us to run the race in order to win the prize. The prize is an imperishable wreath, a reference to immortality (and which also seems to be another way of saying the “crown of life”).

Ignatius, knowing Paul’s intent, doesn’t even bother to use an analogy when describing the reward. He comes out and says plainly that the prize is eternal life. It is immortality.

This is just another tidbit that helps us have an informed, historical perspective of the early church teaching regarding salvation, perseverance, and completing the journey of faith.

Ignatius quotation translated by Alexander Roberts and James Donaldson. From Ante-Nicene Fathers, Vol. 1. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1885.)

The Lord Will Save Me into His Kingdom (2 Timothy 4:18)

While analyzing every New Testament use of the Greek verb “sozo” (σῴζω), meaning “to save,” I was surprised to find an instance I never noticed before.

Paul uses this verb 29 times in his letters (31 if you include Hebrews), and almost every instance has been consistently translated as some variation of “to save” in regards to our spiritual redemption and deliverance. When we look in the New Testament as a whole, and specifically in the Gospels, this verb is also often used in a more general sense when Jesus heals someone. The sick, lame, and blind are often “made well” (sozo) by Jesus. So we do see broader NT usage that’s not limited solely to spiritual salvation. However, Paul consistently uses it in the sense of spiritual salvation, which were most familiar with. (Here’s a list of every NT use.)

Although in Paul’s letters “sozo” has been consistently translated as some form of “to save,” there is one exception found in 2 Timothy 4:18, where it reads “will bring me safely”:

The Lord will rescue me from every evil attack and will bring me safely to his heavenly kingdom. (NIV 2 Timothy 4:18)

Most translations have some form of the phrase “will bring me safely.” Nothing is wrong with this translation. It does communicate the Paul’s overall meaning here.

However, it also unfortunately obscures the Paul’s use of “sozo” here. The entire phrase “will bring [me] safely” is translated from the future tense of “sozo,” meaning “he will save” (sosei; σώσει). This is significant because Paul has previously and consistently used this verb to communicate spiritual deliverance.

Young’s Literal Translation is one of the few that translate it as “ will/shall save”:

and the Lord shall free me from every evil work, and shall save me — to his heavenly kingdom; to whom is the glory to the ages of the ages! Amen.

I find this particularly interesting. Here Paul, near the end of his earthly ministry, is anticipating the Lord’s continued protection and ultimate future salvation into Jesus’ kingdom. He writes that the Lord “will save me into his heavenly kingdom.”

If you survey all the scriptures, Paul describes our salvation not only as a past event, but also as an ongoing process and a future hope. Just as God has delivered us from sin and death at our conversion, we are still being saved and ultimately will be saved.

Paul himself was no exception, as we see in his second letter to Timothy. He knew the value of perseverance, of running the race to the end. After writing that the time of his “departure” had come (2 Timothy 4:6), Paul writes:

I have fought the good fight, I have finished the course, I have kept the faith; in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing. (2 Timothy 4:7-8)

Why will God rescue Paul from every evil work? Why will Jesus save him into the kingdom? It is because he’s “kept the faith.” He’s poured out his life as a servant in praise to God. He’s wholeheartedly trusted God with all that he has. He now looks forward to the completion of his salvation when he receives the “crown of righteousness,” given to those who persevere and joyfully anticipate Jesus’ glorious return.

What Is the Crown of Life?

The crown of life is mentioned twice in the New Testament—once in James and once in Revelations. In both instances, the crown is received by those who stand the test through perseverance in the faith.

Blessed is a man who perseveres under trial; for once he has been approved, he will receive the crown of life which the Lord has promised to those who love Him. (James 1:12)

Do not fear what you are about to suffer. Behold, the devil is about to cast some of you into prison, so that you will be tested, and you will have tribulation for ten days. Be faithful until death, and I will give you the crown of life. (Revelations 2:10)

What Is the Crown?
When James and John allude to the “crown of life,” they aren’t thinking of some literal, physical crown. The “crown of life” refers to eternal life itself. It’s not just a bonus reward that only some people get in the eternal kingdom, but rather the prize received by all entrants into heaven.

This particular phrase uses what is known in Greek grammar as the genitive of apposition or epexegetical genitive. The genitive of apposition is often used when the head noun (here, “crown”) is metaphorical. The substantive in the genitive case that follows (here, “of life”) refers roughly to the same thing as the head noun (“crown”). (For more detail, check out this chart).

Put in simple terms, “crown of life” means more specifically “the crown that is life.” Life itself is the future reward. In keeping with the genitive of apposition, “crown” is a metaphorical reference that is further clarified by “of life.” So, the “crown of life” is simply another way to say “eternal life.”

This same concept applies to other “crowns” mentioned in the epistles. We read of a “crown of righteousness” (2 Tim. 4:8) and a “crown of glory” (1 Peter 5:4). Just as with the crown of life, righteousness and glory are the rewards themselves. This makes perfect sense. When we enter heaven, we will be forever justified (found righteous) and glorified.

Conditions Upon Receiving Eternal Life
According to James, the crown will be given only to those who are approved after persevering under trial. The trial, of course, is a testing. It reveals the quality of that which is tested, in this case the Christian. After being tested by various trials, we will be either be approved or rejected. Those that are approved will receive eternal life (represented by the crown of life).

This crown has been promised to those who love God. Those who persevere and stand approved have been shown to truly love God, and thus receive eternal life. The one who is approved through perseverance and the one who loves God are one and the same. If you love God, you will persevere. If you persevere through trials, you show your love for God. They are different perspectives of the same reality.

The other reference in Revelations is completely consistent with the teaching in James. They both reinforce each other and communicate the same message. John, relaying the words of Jesus, writes that those who “remain faithful until death” will receive eternal life. Those who persevere until the day they die are those who are tested and found approved. They truly love God, as evidenced by their willingness to lay down their lives for Him. They walk in the same footsteps of Jesus as true disciples, loving as Jesus loved. As such, they receive the crown of life, which symbolizes eternal life.

This perseverance until our death isn’t in our strength alone, but with God’s help as we walk in obedience with Him. He will strengthen and guide us to the end, no matter what the trials. However, we must remain in Him through daily laying down our lives in service to God and others. If we are continually faithful in the small matters, he will strengthen us to remain faithful when faced with trials no mortal could withstand without divine help. And once we have overcome, we will receive the crown of life—life forever with God.

The words of Paul speak to this reality of God’s support as we abide in Him:

Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ. Faithful is He who calls you, and He also will bring it to pass. (1 Thessalonians 5:23-24)

No Immoral, Impure or Covetous Person Has a Kingdom Inheritance (Ephesians 5:1-6)

In Ephesians, Paul exhorts the believers there to imitate God and avoid grievous sin:

Therefore be imitators of God, as beloved children; ²and walk in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma.

³But immorality or any impurity or greed must not even be named among you, as is proper among saints; ⁴and there must be no filthiness and silly talk, or coarse jesting, which are not fitting, but rather giving of thanks. ⁵For this you know with certainty, that no immoral or impure person or covetous man, who is an idolater, has an inheritance in the kingdom of Christ and God.

⁶Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience. (Ephesians 5:1-6; bold added)

I want to draw attention to the three sins Paul names in verse 3. He specifically warns against:

Sexual immorality (porneia, πορνεία)
Impurity (akatharsia, ἀκαθαρσία)
Covetousness/greed (pleonexia, πλεονεξία).

After listing other unbecoming behavior and encouraging thankfulness as a godly alternative, Paul returns to these original three sins in verse 5, now addressing those who are practicing this disobedient behavior.

Paul forcefully clarifies why there should not even be a hint of such idolatry. He writes that no sexually immoral (pornos, πόρνος), impure (akathartos, ἀκάθαρτος), and covetousness/greedy (pleonektes, πλεονέκτης) persons have an inheritance in the eternal kingdom. Anyone unrepentantly living in these sins are not heirs of the kingdom and have no hope beyond this life.

Paul creates a clear parallel between verse 3 and 5, repeating the three sins in the same order, to reinforce and highlight his warning.

He’s practically shouting by using this repetition. Watch out Christians! If you live this way, you won’t have an inheritance in the kingdom of God. You all “know this with certainty.”

Paul is concerned that a false teacher may “deceive” them “with empty words” by downplaying the risk of participating in such sin.

He isn’t writing generally about these sins and their consequences for unbelievers. Rather, this warning is specifically for Christians, so they will stop sinning and thus avoid condemnation. In verse 3, he addresses the Christian saints (“among you”; “among saints”). In verse 5, Paul again specifically directs his warning towards the same believers (“for this you know with certainty”). Finally, he warns Christians against being deceived with any contrary teaching (“Let no one deceive you”).

After these strong words, Paul goes on to encourage the believers in Ephesus to “walk as children of Light” now that they are no longer in darkness. (Eph. 5:8) He’s persuasively presenting two sides of the same coin. He warns of the severe consequences for Christians who return to living in darkness, while also encouraging them to walk in holiness according to God’s will.

If this warning applied then, how much more so today within our immoral culture? Fortunately, we are not left in the battle alone. Jesus has given us His Spirit, to strengthen and guide us until we receive the eternal promises. Yet, the warning remains.

Timothy Keller’s False Gospel in “The Prodigal God” (Part 3)

This is the final post in a series evaluating the teachings found in “The Prodigal God” by Timothy Keller. “The Prodigal God” is based off of the well known parable found in Luke 15:11-32, the Parable of the Prodigal Son. Despite being a very popular author and teacher, in this book, Keller attempts to redefine the gospel and in the process severely distorts scripture. His arguments are so contrary to the truth, that I felt the need here to correct some of his more egregious errors.

In the first post, I explained how the entire foundation of Timothy Keller’s teaching is based on a wrong interpretation of the parable, thus invalidating his entire reinvention of the Christian gospel. The second post addresses one of Keller’s more serious falsehoods, his redefinition of sin to include obedience to God, which in turn subverts the gospel. Here, I correct Keller’s false teaching regarding repentance and conclude the series.

In part one and two, we’ve exposed significant errors in The Prodigal God. The author, Timothy Keller, completely misinterprets the Parable of the Prodigal Son, wrongly claiming that the elder brother is lost. Building on this faulty foundation and attempting to pervert the gospel, Keller redefines how we understand sin—twisting it from being disobedience to include godly obedience. Completely unhinged from biblical truth, Keller reveals that his new “gospel” actually condemns those who do what is right–those who keep God’s rules. Of course, sin has always been just disobedience. And the gospel has always been a message of reconciliation, calling those living in sin to repentance. I have corrected Keller’s teachings in the first and second posts. No need to retread the arguments here.

Since Keller’s “gospel” condemns the righteous, so too must Keller innovate a solution for this unique (and unbiblical) form of being lost. The solution he offers is a significant alteration to biblical repentance. In the Gospels, we read that both John the Baptist and Jesus proclaimed the good news, which included repentance from sin in light of God’s coming kingdom. (See Matt. 3:2; 4:17) However, Keller undermines this, significantly departing from scripture and misrepresenting the gospel in the process.

Keller’s Teaching on Repentance
As I’ve repeatedly shown, Keller incorrectly argues that the elder-brother is spiritually lost, excluded from the father’s love. He is excluded, not because of rebellion, but because of his obedience. With this in mind, Keller raises a question:

What do we need to escape the shackles of our particular brand of lostness, whether it be younger-brother or elder-brother? (Keller, 73)

Reading on, we discover Keller’s solution, an altered and altogether unbiblical understanding of repentance. This new form of repentance is presented as the way to become “a Christian indeed.” (78) Specifically, Keller incorrectly teaches that salvation precedes repentance, while also changing what we are to repent from.

Keller teaches that salvation precedes repentance. Keller states that, “The first thing we need is God’s initiating love.” (73) This is a true statement if we understand it in light of Jesus’ death on the cross and continued drawing all men to himself through the Holy Spirit. However, Keller doesn’t seem to be using “initiating love” in this sense. Rather than talking about God’s universal act of love and drawing of all mankind unto His Son, He is teaching that God accepts us before we respond to His call in repentance.

Keller bases this on the father’s reaction to the returning younger son:

He [the father] runs and kisses him before his son can confess. It’s not the repentance that causes the father’s love, rather the reverse. The father’s lavish affection makes the son expression of remorse far easier. (Keller, 74)

Earlier, on page 24 of The Prodigal God, Keller expounds upon this “lavish prodigality of God’s grace.” Again, it is clear that Keller teaches that repentance is not necessary for salvation. Now, he cloaks this in a veneer of the unmerited favor of God. However, Keller is clear that the younger son is accepted back (i.e. saved) before he expresses remorse over his sins. This is a false understanding of God’s grace.

Jesus shows the father pouncing on his son in love not only before he has a chance to clean up his life and evidence a change of heart, but even before he can recite his repentance speech. Nothing, not even abject contrition, merits the favor of God. The Father’s love and acceptance are absolutely free. (Keller, 24)

Keller argues, contrary to scripture, that the father accepts (symbolic of receiving salvation) the younger son before he repents.

Thus, the first error is introduced, that salvation precedes repentance.

Keller teaches repentance of “reasons” for obeying. This repentance, according to Keller, is more than simply “regret for individual sins,” because the elder brother has “never disobeyed” the father. (76) The elder brother’s problem is his “pride in his good deeds, rather than remorse over his bad deeds.” (77) The proposed solution, which is incorrect, is to “repent of reasons we ever did anything right.” (78)

Keller believes we must repent of trying to save ourselves by doing good, “of seeking to be our own Savior and Lord.” (78) Keller goes on, “It is only when you see the desire to be your own Savior and Lord—lying beneath both your sins and your moral goodness—that you are on the verge of understanding the gospel and becoming a Christian indeed.” (78)

Keller is essentially attacking those who do good, saying they are really trying to control God and save themselves through their obedience. The solution is to repent, or turn away, from trying to live godly lives. He mixes in unfounded psychological reasons for this, but that is the core of his intention—to call Christians away from trying to please God and to repent of doing good.

Correcting Keller Based on Scripture
As I’ve just documented, Keller falsely teaches that (1) salvation precedes repentance, and that (2) repentance is not from sin, but from doing good. Now let’s allow scripture to do the talking.

Repentance must precede salvation. This is a core teaching of Christianity. Like faith in God, which is absolutely necessary, so too is repentance from a past life of sinful living. Repentance, in this context, means not only remorse, but a determination to stop sinning in light of His grace. True repentance will continue into action, getting rid of actual sin in our lives. As John the Baptist said to the Pharisees and Sadducees, “Produce fruit in keeping with repentance.” (Matthew 3:8)

Verse after verse makes it clear that repentance—basically returning to God—is a condition upon receiving salvation. (This does not mean it merits salvation in and of itself, but rather that God graciously saves those who repent and put their faith in Jesus.)

There are more verses than I can share here that express this universal truth. One such example is found in Ezekiel, where the prophet clearly communicates what true repentance looks like, and God’s response:

“But if the wicked man turns from all his sins which he has committed and observes all My statutes and practices justice and righteousness, he shall surely live; he shall not die. All his transgressions which he has committed will not be remembered against him; because of his righteousness which he has practiced, he will live. Do I have any pleasure in the death of the wicked,” declares the Lord God, “rather than that he should turn from his ways and live? (Ezekiel 18:21-23)

This truth, that the wicked who repent will be forgiven, continues to be consistently taught all over the New Testament. Peter, preaching the gospel to the Jews gathered in Jerusalem, called them to repentance. He preached, “Repent and return, so that your sins may be wiped away, in order that times of refreshing may come from the presence of the Lord.” (Acts 3:19)

Paul preached this same message. When Simon the Magician attempted to purchase the Holy Spirit with money, Paul rebuked him, saying, “Repent of this wickedness of yours, and pray the Lord that, if possible, the intention of your heart may be forgiven you.” (Acts 8:22) Repentance precedes forgiveness and salvation, contrary to Keller’s claims.

This teaching—that repentance must occur before forgiveness—is central to the gospel, as Jesus himself taught. At the very end of Luke, Jesus gives the disciples a summary of the gospel:

Thus it is written, that the Christ would suffer and rise again from the dead the third day, and that repentance for forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerusalem. You are witnesses of these things. (Luke 24:47)

Could it be any more simple? We are to proclaim repentance for the forgiveness of sins in light of Jesus’ death and resurrection.

Repentance is a condition upon receiving forgiveness. It is not—as Keller wrongly teaches—something that occurs in response to our being saved. Rather, we repent and thus are forgiven freely by God. Without such conditions upon receiving God’s grace, all humanity would be saved regardless of their response towards God. I’m sure Keller would not want to be associated with universalism, but that is essentially the root of his false teaching.

Repentance is from sin. Obedience, whatever the motivation, is never wrong. What do we repent of or turn away from? Keller suggests that we need to repent of doing good, or at least of any wrong motivations for doing good. What does scripture say?

Logically, we have two options. One can either turn from evil and begin to do good. Or, one can turn away from doing good, and do evil instead. The prophet Ezekiel presented both these options and their consequences:

When a righteous man turns away from his righteousness, commits iniquity and dies because of it, for his iniquity which he has committed he will die. Again, when a wicked man turns away from his wickedness which he has committed and practices justice and righteousness, he will save his life. (Ezekiel 18:26-27)

Scripturally, God commands us to repent of our sins for salvation. If one were to “repent” from righteousness by starting to do evil, the punishment is death. We can be sure God commands repentance from sin, definitely not from righteousness. Only repentance from sin leads to salvation. This is the fundamental basics, but it needs to be said in light of Keller’s confusing comments.

Throughout The Prodigal God, Keller has attacked those who live obedient, self-controlled lives. As we’ve seen, Keller believes that obedience can separate us from God. However, Keller also believes that people are obedient out of some attempt to save themselves. Thus, Keller believes we must “repent of reasons we ever did anything right.” (78)

This is where Keller’s logic falls apart. If obedience is the core problem, as Keller repeatedly asserts that it is, then one would need to repent of this very same obedience, not just of “reasons” for obedience. Of course, we’ve shown in scripture that obedience is not sin and that repentance from obedience is itself an abomination.

If, however, there is indeed “pride” for doing good works, what does God call us to? Is the problem that we are trying to please God through good works? Should we “repent” of trying to please God? Of course not. The problem would be the sin of pride in our lives. The solution is to repent of pride (which is indeed a sin), while continuing to do good. God delights in obedience. (See 1 Samuel 15:22)

To return to Keller’s argument, do we need to repent of doing good, or even “reasons” for doing good? Absolutely not! We must repent of sin, while continuing to do good. As Peter told the gentiles assembled in Cornelius’ home, “I most certainly understand now that God is not one to show partiality, but in every nation the man who fears Him and does what is right is welcome to Him.” (Acts 10:34-35) God welcomes those who do what is right. Sin has always been the issue. That is why Jesus came to earth, to rescue us out of sin and redeem a holy nation for His glory.

Concluding Thoughts
Do you remember what Satan said to Adam and Eve?

Satan deceived Eve, asking “Did God really say, ‘You must not eat from any tree in the garden’?” (Gen. 3:1) The same lie is still proclaimed today, although many do not recognize it. The great lie, just as it was then, says, “Did God really say, ‘You must obey Me’?”

Keller is proclaiming this same lie. In The Prodigal God, Timothy Keller offers a new gospel, a gospel that will “reveal the secret heart of Christianity.” (XIII) He wants us to forget anything we’ve ever heard or read about the gospel, and accept what he’s offering. The only problem is Keller offers a twisted and perverted gospel that is no gospel at all. It’s actually a message of condemnation for those saints who are living obediently to God.

Keller calls good evil and evil good, redefining sin to include righteous living. He suggests that repentance is not necessary for salvation, and that we should instead repent of any motivation for obeying God. Much of what we’ve covered is so basic, but Keller has managed to mangle beyond recognition the most fundamental of gospel truths.

Keller seems to be quite wise in his own eyes, but his teachings stand condemned by scripture. Of Timothy Keller and his false gospel, the Prophet Isaiah’s words ring true:

Woe to those who call evil good, and good evil;
Who substitute darkness for light and light for darkness;
Who substitute bitter for sweet and sweet for bitter!

Woe to those who are wise in their own eyes
And clever in their own sight! (Is. 5:21-22)