'For I know the plans that I have for you,'
says the LORD, 'plans for peace and not for evil, to give you a future and a hope.'
Jeremiah 29:11
Question 8:
Why is the fear of the Lord the beginning of knowledge and wisdom? (Proverbs 1:7; 9:10)
Context:
The biblical Book of Proverbs is about God's wisdom and how to acquire knowledge for life based on God's Word (Torah). The beginning of knowledge (1:7) and wisdom (9:10; cf. Psalm 111:10) is the fear of the Lord. What has gaining knowledge and wisdom to do with the fear of the Lord? What is the fear of the Lord and how does it relate to our quest to gain knowledge and wisdom?
Answer:
The ‘beginning’ of something is a starting or entry point. Hence, the starting point of or entry to gaining divine wisdom and knowledge is the fear of the Lord. Figuratively speaking, we may say that the fear of the Lord is the ‘door’ to God’s ‘room’ of wisdom. The first three hints at what that might mean are found the verses mentioned above (Proverbs 1:7; 9:10; Psalm 111:10).
Proverbs 1:7 NKJV
‘The fear of the Lord is the beginning of knowledge,
but fools despise wisdom and instruction.’
This antithetical verse contrasts the attitude of those who seek knowledge the right way (by fearing God) with those who have the wrong attitude towards it (foolishly despising both wisdom and instruction). It’s a lack of humility and teachability (despising instruction), as well as no appreciation of the value of knowledge and wisdom (despising wisdom itself). Wisdom’s value, however, is greater than that of gold and silver (Proverbs 3:14–15; 8:19; 16:16; cf., Psalm 19:10), for by wisdom people gain counsel and kings rule (vv 14–16). Even riches and honour are found in God’s wisdom (v 18). Wisdom is the principal thing in life; therefore we should pursue it humbly and eagerly (4:7). That priceless wisdom for life is found in God’s commandments (7:1–4), which is ‘the law of light’ (6:23). Fools despise it because they reject instruction and miss out on understanding wisdom. The right attitude in life is to value wisdom’s wealth, and not to despise its worth.
Proverbs 9:10 NKJV
‘The fear of the Lord is the beginning of wisdom,
and the knowledge of the Holy One is understanding.’
The synonymous parallelism in this verse expresses the importance of the knowledge of God as the foundation of true wisdom. In Scripture, God is the source of all life and wisdom. ‘Wisdom in the fullest sense belongs to God alone’ (see Job 12:13; Daniel 2:20). Biblical wisdom stems from the fear of the Lord and touches all aspects of life. Wisdom, as all Hebrew ‘intellectual virtues… is intensely practical, not theoretical.’ Biblical wisdom has a divine origin and ‘takes insights gleaned from the knowledge of God’s ways and applies them in the daily walk.’[1] Wisdom apart from the knowledge of God is mere human or pagan wisdom, devoid of divine insight and revelation (cf., Romans 1:20–21; 1 Corinthians 1:18—2:16; James 3:13–17). True wisdom of divine quality is rooted in the knowledge of God and in His standards and ways.
Psalm 111:10 NKJV
‘The fear of the Lord is the beginning of wisdom;
a good understanding have all those who do His commandments.’
God’s ‘commandments and wisdom are linked’ (see Deuteronomy 4:5–6).[2] Good understanding comes from obeying (living according to) God’s commandments. The fear of God as the starting point of gaining divine wisdom is related to knowing and obeying God’s commandments, that is, living according to His word and will. Placing oneself in reference and humility before God, acknowledging His existence as Life-giver and His authority as Law-giver, forms the foundation for understanding true wisdom and divine knowledge. Contempt for God and His word is foolishly rejecting what is good for us. Wisdom is found in God’s ‘law of light’ (Proverbs 6:23).
The whole purpose of Proverbs is to instruct us in God’s word and its wisdom (Proverbs 1:1–7). The fear of the Lord is the reverence for God as Creator, Lord and Lawgiver/Judge. Yet He instructs us as a loving Father. We acknowledge His authority and place ourselves in humility before Him to learn His ways. The fear of the Lord is to depart from evil (Proverbs 16:6b; cf., Job 28:28) and hate all evil, pride and arrogance (Proverbs 8:13). Pride leads to a downfall; wisdom is in humility before God (Proverbs 16:18; 18:12). The fear of God is not to be afraid of God, but to revere and respect Him as God, Life-giver and Law-giver (cf., Exodus 20:20). We should respect God as the One who has power over life and death, but trust Him that we are valuable and precious to Him (Matthew 10:28–33). Living in reverence and humility before God is the right way to receive instruction in wisdom (Proverbs 15:33). This is a fountain of life (14:26–27).
The fear of God keeps us humble, accountable and therefore on the right path in life. As moral beings we best live in accountability before a moral God who gave us a moral Law. God knows that is best for us. The conclusion by the wise Preacher was to ‘fear God and keep His commandments,’ as we will be held accountable for our lives and choices (Ecclesiastes 11:13–14). Moral accountability and a healthy fear of bad consequences from wrong decisions are no bad things. The way we must be accountable to the laws of the land, we must be to the laws of the Creator.
The Law of God is perfect and makes the simple wise, and warns us from the wrong ways in life. In keeping His word there is great reward (Psalm 19:7–11; cf., Proverbs 7). We should not be wise in our own eyes (Isaiah 5:21), in a human wisdom apart from God, for there is moral distortion in that (v 20). We should rather trust Him in all things and follow His ways (Proverbs 3:5–7). Broad is the way to destruction, narrow the path to life (Matthew 7:13–14). We should trust God in meekness and do good as He has instructed us (Psalm 37). We should walk humbly before our God and love and do the right things (Micah 6:8).
The fear of God is the beginning of wisdom because it places us in reverence before Him as God, Life-giver and Law-giver. An attitude of humility and teachability is the foundation that we can be instructed in divine wisdom, so that we can live a life pleasing to God and worthy of living. The fear of God will keep us in the ways of God, which are the paths of life and light, lived according to the ‘law of light.’ Blessed are all those who live this way!
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[1] New Bible Dictionary (Third Edition), I. Howard Marshall et al (eds.), ‘Wisdom,’ 1244.
[2] Ibid., 1245.
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Question 7:
What are the 'weightier provisions of the law'? (Matthew 23:23)
Context:
Matthew 23 is one of the toughest speeches Jesus ever gave. His stern rebukes towards some of the religious leaders of His time remind us of the courage of the Hebrew prophets like Amos, Micah or Isaiah, who were unafraid to 'speaking truth to power.' It was needed then; it is needed today. Among a number of wrongs of the religious practices and the motives behind them, Jesus addressed the issue of tithing, yet spoke of the 'weightier provisions [or matters] of the law,' the Torah (Matthew 23:23). Why so? Aren't all the provisions of the biblical Law equally important? Are some laws more important than others, or are, perhaps, some sins worse than others? Why would these religious leaders 'receive greater condemnation' (v 14)?
Answer:
Reading Matthew 23 exposes that many things were wrong among some of the religious elite in the days of Jesus on earth—and He was not afraid to speak out against them. His heavier choice of words (e.g., 23:33) reminded of John the Baptist’s words (3:7). John, like Amos, Micah or Isaiah before him, was unafraid to ‘speaking truth to power.’ Jesus, too, stood in the tradition of the Hebrew prophets; that’s why some people considered Him to be one of the prophets (16:14). The hearers of Jesus’ words to the religious elite would’ve also had the dramatic incident in the Temple in mind, when Jesus kicked over the tables and rebuked the abusive trade in the Temple with the words of Isaiah and Jeremiah (21:13). The place of God's habitation was supposed to be a house of prayer (Isaiah 56:7), not a robbers' den (Jeremiah 7:11).
Throughout His life, the scribes and Pharisees challenged Jesus on a number of issues, both theologically (interpretation of the Law) and practically (application of the Law). One cannot have a proper application unless one has an accurate interpretation. Having disputes over different interpretations and applications of the Law, however, was not uncommon in those days, just as it is a reality today. But there’s something more Jesus was after: the motive behind the practice. External appearance is simply not sufficient to please the God who sees the heart of man (Matthew 23:27–28). Jesus had taught early on in His ministry on the importance of genuine religious practice with a pure motive and right attitude (6:1–34). His teaching in Matthew 6 appears to have been friendly instructions, yet Matthew 23 was a stern rebuke.
The scribes and Pharisees were the religious elite in terms of teaching God’s people (the Sadducees were the Temple priests). To be fair to them, not all of them were hypocrites and blind men.* Jesus affirmed to His Jewish disciples that they held the ‘chair of Moses’ (23:2), that is, the seat of teaching God’s Law, and whatever it is that they taught them from the Jewish Law, they were to ‘do and observe’ (v 3a); after all, it was the Word of God. Jesus’ problem with them was their hypocrisy: not doing what they taught others, placing burdens of additional religious practices on others that they themselves were unwilling to carry and doing things for the honour and praise of men (vv 3b–10). The ‘greatest’ are supposed to be humble servant-leaders (vv 11–12), not exploiting others (v 14). They were a hindrance to people entering God’s kingdom (v 13) as ‘blind guides’ (v 16), having the importance of religious practice wrong in terms of priorities and emphases: the Temple, not the gold in it was important, the altar, not the sacrifice was crucial, and God Himself should be central (vv 16–22). Nobody should take the place of God (vv 8–10) in a quest to receive honour (vv 5–7), as honour comes through humility (vv 11–12), as the Word taught (Proverbs 18:12). Jesus set the priorities right.
Tithing is good and important, but has to be done right, especially with regard to other commandments. Tithing the tiny herbs is good and right, but not at the expense or neglect of the ‘weightier provisions of the Law,’ which are ‘justice and mercy and faithfulness’ (23:23). They were majoring on the minor issues at the neglect of the major issues. Tithing becomes futile if we treat people badly and unjustly, or exploit them within the context of religious practice (cf., Matthew 15:1-20). People who do all the above wrong and teach others so will receive ‘greater condemnation’ (23:14). The Law must be interpreted accurately and applied properly by those who themselves apply it as examples to those they teach (5:17–20; cf., James 3:1; 1 Timothy 1:5–8).
The 'weightier matters of the Law' are justice, mercy and faithfulness, and they relate to how we treat others and how we practice our religion. While all laws in God’s Word are important, how we teach and practice them and how we treat other people is ‘weightier’ because religious practice with false motives and wrong priorities is fake. Failing in this will have serious consequences. Don't major on the minor. Jesus placed emphasis on the moral aspects of the law and the heart attitude over religious practice of ritual. The 'what' (content) and 'how' (application) of religion are important, but the 'why' (motive) even more so.
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A plain example of a weightier matter is the incident when Jesus healed a sick person during the day of rest (Shabbat), during which time no work was supposed to be done. The question put to Jesus was, 'Is it lawful to heal on the Sabbath?' (Matthew 12:10). In response Jesus used an argument based on Jewish interpretation applying the principle of a weightier matter: when a sheep's life is in danger you rescue it by work (pulling it out of a ditch) even on Shabbat (v 11). Hence, 'Of how much more value then is a man than a sheep?' (v 12). Placing the saving of life above the law to not work, and assigning more value to a human than to an animal, Jesus' conclusion was: 'Therefore it is lawful to do good on the Sabbath' (v 12). It is good to heal people and rescue animals, therefore it is lawful. The weightier matter overrides the other. This was a common legal principle in interpreting Jewish law. When, for example, circumcision (cutting is work) fell on Shabbat, what were they to do? To keep one law (circumcision) they must violate another (Shabbat). Circumcision, which was the sign of the Abrahamic covenant, was considered the weightier matter of the Law and it is was therefore legitimate for it to override Shabbat laws. Think of it, in modern terms, of an ambulance of having the right to responsibly violate traffic laws (red lights, speed limits etc.) in order to save life.
Jesus' foundational understanding of Shabbat was that the day of rest was made for man, and not the other way around: that man was made for Shabbat (Mark 2:27). In other words, the provisions of the Law are to benefit humans; humans were not created just to keep laws even to their own detriment. This would be a false understanding and handling of God's Law, and would expose of hardness of heart contrary to God's heart and intention (see Mark 3:1–5). You don't enforce laws that damage people; you apply the Law of life to give life to people for whom the Law and its benefits was given. The rest as God intended should bring wholeness, and healing is part of that. That's why the Jewish greeting before the Sabbath celebrations is 'Shabbat Shalom' (peace, wholeness, welfare, healing, provision). The sanctity of life comes from the biblical understanding that humans were created in God's image. The God who created humans in His image and gave life sanctity, gave a law to protect and preserve the sanctity of life.
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*Cf., John 3:1; 19:39; Luke 13:31; 23:50–52; Acts 5:33–39; 22:3
Question 6:
What is greatness in God’s Kingdom? (Matthew 18; Mark 10)
Context:
It's a well-known story: when Jesus was asked by His disciples, 'Who then is greatest in the kingdom of heaven?' (Matthew 18:1), Jesus used a small child to illustrated that greatness in God's kingdom is of a different nature than greatness according to the world's standards, just as He emphasised that servanthood in leadership is God's way, in contrast to the arrogant and exploitative rulership of Gentiles over their subjects (Mark 10:42-45). So how do we define true greatness according to the values and standards of God's kingdom?
Answer:
The beautiful illustration of the humility of a child to explain the nature of greatness in God’s kingdom was striking (Matthew 18:2–4). Perhaps even more striking was the stern warning that followed, about not making a child to stumble by offence (v 6). Humility has always been a key emphasis in the Word of God (e.g., Deuteronomy 8:1–3; Proverbs 18:12; 1 Peter 5:1–7). In fact, God chose the Israelites because they were ‘the fewest of all peoples’ (Deuteronomy 7:7–8), i.e., a humble people and in need of His saving grace in covenant faithfulness. The man humbling himself in an honest and genuine way and being justified in prayer because of his humility (Luke 18:8–14), was another striking illustration of humility, followed by the exhortation of being humble like a child in order to enter God’s kingdom (vv 15–17). In contrast, trusting in your wealth, often associated with pride (vv 18–30), won’t cut it in God’s kingdom. God’s standards are simply different from the world’s. Worldly things will pass away, but those who live according to God's will, will abide forever (1 John 2:15–17).
Jesus illustrated this further by the contrast of the Gentile (worldly) rulers who exploit their subjects with the way His disciples as leaders should treat the people under their care (Mark 10:42–43; cf., 1 Peter 5:1–6). Jesus Himself gave them His own example of serving rather than being served, and paying the ultimate price: death for the ransom of others (v 45). His disciples and future leaders of the faith communities were not to be like Gentile rulers, but rather like their servant-leader Master: those who wish to be first should serve (v 44). This illustration came in response to two of His disciples arguing over greatness in the Kingdom and seeking positions of power (vv 35–37). It upset the other ten (v 41), but perhaps they, too, had such ambitions (cf., Luke 22:24–30). In context, Jesus made clear that God the Father, King of the universe, would assign positions of authority (Mark 10:40), and this in relation to one’s sacrifices (vv 38–39), which is the ultimate expression of humility.
Consider John the Baptist, whom Jesus described as 'more than a prophet,' the greatest of prophets born of women (Matthew 11:7–11). He was the voice preparing the way for the Messiah (v 10), expressing the importance of humility with the arrival of God’s kingdom: every mountain will be brought low, but valleys exalted and crooked paths made straight (Luke 3:3–6), poetically expressing the fruit of repentance in humility in response to the arrival of the Messiah and His royal rule on earth in the hearts of the humble (vv 7–18). John ‘performed no sign,’ yet his witness of the Messiah was true and accurate (John 10:41). Greatness in God’s kingdom is not measured by people showing signs and wonders and miracles, but by purity and humility. Although these signs express His kingdom (Matthew 11:4–6), they can also be counterfeit; the fruit of whether or not the miracles-workers keep the law or are lawless will reveal whether there are false prophets and wolves in sheep clothing or the real ministers of God doing the will of God (Matthew 7:15–23), those who live by the word of God (vv 24–27).
Greatness in God’s kingdom is in being humble and serving people in selfless service; it is serving with humility to God’s glory expressing His nature and doing His will.
Question 5:
Why did Jesus say to seek first God’s Kingdom? (Matthew 6:33)
Context:
Jesus said, ‘But seek first His [God’s] kingdom and His righteousness, and all these things will be added to you’ (Matthew 6:33). This statement came at the end of a discourse on having a right attitude towards money and trusting God for His provision so that a worry-free life becomes possible (Matthew 6:19–34). The promise that ‘all these things’ will come to us when we seek His kingdom and righteousness as our first priority (v 33), speaks of God’s provision of clothing and food and a life without burdening worry: God knows that we need these things, but we shall not seek them like other people do who live without God or serve other gods (vv 25–32, 34). We are not to pray like them, trusting in repetitions or ritualistic prayers (v 7), but to pray by trusting God the Father who knows our needs before we even ask (vv 8ff). If our hearts are in the right place (vv 19–21) and are generous* (vv 22–23), if God is our Lord and Master, and not Mammon** (v 24), and if God’s kingdom and righteousness is truly our first priority in life (v 33), all things will be well, provision will be given and worry will vanish (vv 33–34). But why seek God’s kingdom in this context?
Answer:
The kingdom of God is God’s rule and reign, the domain where His will is done—one earth as in Heaven (Matthew 6:9–10). Jesus came to bring and proclaim the Kingdom (Matthew 4:17), as well as to manifest it and its power (Matthew 12:28). He came to call people to turn to God and live a life pleasing to God (Matthew 5:17–20). His salvation would transfer believers from the domain of darkness into the Kingdom of God (Colossians 1:13–14). Jesus Himself lived to please God as the beloved Son (Matthew 3:13–17). He came to do the will of God (John 4:34; 5:30; 6:38; cf., Hebrews 10:5–7), so powerfully expressed in the famous words during His prayer in aguish before the betrayal and crucifixion: ‘yet not as I will, but as You will… Your will be done’ (Matthew 26:36–42). Jesus lived for the will of God and thus expressed the kingdom of God.
The reason why Jesus called His disciples to first seek God's kingdom was to instruct them to embrace a life of surrender and dedication to God and His will and lordship, which is life under His reign and under His rule in His righteousness with His blessing and provision.
In that lifestyle there would be God’s provision and a life without worry, hence of peace and provision. Jesus doesn’t want people to just seek God when they are in trouble or have problems; He wants true disciples to follow His example and embrace everything God has to offer and live the life God has planned for them. He saved us by grace through faith so that we live for the ‘good works’ which God has prepared for us (Ephesians 2:8–10), and these are to be expressed in such a way that God will be glorified (Matthew 5:16). Living for worldly things is contrasted with living for the will of God (1 John 2:15–17). We must choose between worldly things and God’s Kingdom, just as we must choose between Mammon and God (Matthew 6:24). We shall have no other gods (Exodus 20:3) and serve God only (Matthew 4:10). God’s provision comes with living for God’s will (His kingdom) in God’s ways (His righteousness), not by pursuing worldly things (lust, pride, greed) in worldly ways (Mammon).
Accepting God’s rule in our lives is to live for His will. Embracing His righteousness is a lifestyle pleasing to God, the right way to live according to His word. By seeking the kingdom of God and His righteousness, we are embracing His rule and are living according to His will and, as a consequence, His provision and blessing will be our portion in life. Thus, we can live in peace and please God. Living according to God’s will is a life of wisdom which brings stability in the storms of life (Matthew 7:24–27; Ephesians 5:15–17).
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*Matthew 6:23-23: a ‘good eye’ is a Hebrew idiom for being ‘generous’ (see Proverbs 22:9; Hebrew, tov ‘ayin); a ‘bad eye’ is idiomatic for being ‘stingy’ (Proverbs 28:22; Hebrew, ra’ ‘ayin): the generous person will be blessed, but the stingy one chases wealth in a wrong way and will come to ruin. Being stingy or greedy of heart fills us with darkness and blurs our vision in life; generosity, on the other hand, brings light, goodness and clarity.
**The expression ‘Mammon’ comes as a transliteration from the Aramaic ‘mamona’ which refers to ‘wealth and profit,’ including possessions and money; it appears in Matthew 6:24 and Luke 16:9, 11, 13; ‘Mammon’ is a concept, describing the power (mastery, lordship) money can have over a person, even enslavement. As one NT scholar stated: ‘Christ sees it in an egocentric covetousness which claims man’s heart and thereby estranges him from God (Mt 6:19f): when a man “owns” anything, in reality it owns him’; Christ calls it ‘unrighteous mammon’ (Lk 16:9) and ‘dishonest gain’, or ‘gain from self-centred motives’ (New Bible Dictionary. I. Howard Marshall et al (eds.). Third Edition. Leicester: Inter-Varsity Press, 1996. 720). Christ uses the strongest of words to explain our attitude towards God and mammon: ‘hate’ and ‘despise,’ verses ‘love’ and ‘devoted’; every believer must choose either God or Mammon as ‘master.’ It is a religious devotion, there’s no grey zone or middle ground here. Note the many contrasts in this passage (Mt 6:19-34): heavenly vs earthly treasures; generosity vs greed; God vs Mammon; the ways of God's people vs the ways of the Gentiles; trust vs worry. We cannot have any other god beside Yahweh (Ex 20:3) and shall worship our God and serve Him only (Mt 4:10; Dt 6:13; 10:20). Paul warns that ‘the love of money,’ or greed, is the root of all evil that causes destruction (1 Tim 6:10ff). Covetousness is idolatry (Eph 5:5). Our character and conduct should be free from the love of money (Hebr 13:5).
George G.:
Very, very profound and wonderful teaching on the Word of God. I liked it so much. Right on target. Thank so much for your message.
Question 4:
What does it mean to be heavenly-minded? (Colossians 3:1–4)
Context:
Paul wrote to the Colossians to 'keep seeking the things above, where Christ is, seated at the right hand of God,' and to 'set your mind on the things above' (Colossians 3:1, 2). What did the apostle have in mind with these instructions? What are the 'things above' and how would such a lifestyle of being heavenly-minded apply to believers on earth? The context makes things clear. To properly study a part of a letter is to do so in context. The worst of mistakes happen when we take things out of context. Doing so could actually lead to the opposite meaning of the intended meaning of the author. To read and study the Bible in context simply means to understand the part within the whole. Paul didn't write individual verses, but whole letters.
Answer:
Paul wrote the following (Colossians 3:1–4):
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‘Therefore if you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. Set your mind on the things above, not on the things that are on earth. For you have died and your life is hidden with Christ in God. When Christ, who is our life, is revealed, then you also will be revealed with Him in glory’ (NASB, emphasis added).
There is a simple rule in biblical interpretation (which applies to all literature): 'when you see a "therefore," look what it's there for' =;-) It may sound funny at first, but it is of vital importance. These verses (Colossians 3:1–4) cannot stand alone if we want to understand them accurately and properly; its meaning cannot be understood unless we first consider what Paul wrote before and then after that. Context means to read and understand the part within the whole. The 'therefore' (3:1) relates to the previous words of Paul (chs. 1—2); the next 'therefore' (3:5) relates what follows (3:5—4:1) to what preceded (3:1–4). These four verses reveal a stark contrast of heavenly and earthly things, notably verse 2: 'the things above' vs 'the things that are on earth'. Our hearts should seek and our minds should be set on heavenly not earthly things (cf., Matthew 6:19–21, with the same contrast of heavenly vs. earthly treasures).
Paul wrote about the hope stored in heaven for the believers, which is the Gospel, the word of truth (1:5); about the reconciliation and peace in Christ of the earthly and heavenly realms through His blood shed on the cross (1:20); and about the Gospel proclaimed 'under heaven,' i.e., on earth (1:23). Paul goes on to contrast the true knowledge in Christ (2:2) with human philosophy and 'empty deception,' which are in accordance to the 'tradition of men' (i.e., human, earthly) and 'the elementary principles of the world (i.e., earthly, sinful) and not according to Christ (2:8). The mystery of God is Christ Himself (2:2; 4:3), and Christ in us (1:27), believers having to be rooted and built up in Him (2:6–7; cf., 1:28–29), in whom is 'all the treasure of wisdom and knowledge' (2:3), who is the fullness of Deity (2:9) and the guard against delusion and deception (2:4, 8). Christ is Head over all things (1:18; 2:10, 19). Substance is in Christ, not in human commandments which are but a shadow (2:17). We are raised up in Christ (2:12; cf., 1:22; 2:13) who is our life and resurrection (3:1, 4). The focus is on Christ. The contrast between divine/heavenly and human/earthly matters is obvious.
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This becomes even more obvious by what follows the second 'therefore' of Colossians 3. Paul contrasts the result of 'the members of your earthly body' (3:5, emphasis added) with the divine attributes listed thereafter (3:12ff). Note how Paul relates being heavenly-minded to life on earth. It's about lifestyle on earth based on our focus on God in heaven. Immorality, impurity, greed (which is idolatry), anger, abusive speech and lies etc. (3:5, 8–9) are part of the sinful, earthly realm. Compassion, kindness, humility, patience, forgiveness, and above all, love, are divine, heavenly dimensions, yet such are to be outlived on earth in our earthly bodies (3:12–14). Christ's peace is to rule our hearts and His Word is to dwell in us richly; His teaching is to live according to God's will and for His glory (3:15–17).* Such a lifestyle will result in healthy marriages, strong families and good relationships at work (3:18—4:1). A life hidden with Christ in God means being dead to sinful things (3:3, 5; 2:13) and raised to new life (3:1) in order to be 'holy and blameless and beyond reproach' (1:22). The believers were saved from the domain of darkness into His glorious Kingdom (1:13–14), and they should reflect the King by doing His will and living pleasing to Him (1:9–12). Therefore:
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To seek and set your mind on 'the things above' is to understand God, true knowledge revealed in Christ and written in His Word, and for believers to represent the One above (God) in our lifestyle on earth expressing divine attributes that reflect God's nature.
The wider biblical context affirms this conclusion. Paul had written similar things in Ephesians, contrasting the sinful old self and new self in Christ (4:17–32) and the sinful past with life 'saved by grace through faith' in God's purpose (2:1–10). To the Romans, exhorting them to live in 'newness of life' (6:4) according to the law of the Spirit of Life in Christ (8:1ff), and with the ultimate aim and purpose of becoming like Christ (8:29). We are not to be like other Christians, but like Christ—He is our divine, heavenly standard. Achieving this aim requires being 'heavenly-minded' in that we set our mind on the things of the Spirit, and not on the things of the flesh (8:6-8) and pursue a renewing of our minds according to the word and will of God (12:2; cf., Eph 4:23). The carnal mind is opposed to God, the spiritual mind is in line with God. To the Corinthians, Paul exhorted them to live by 'the mind of Christ' (1 Cor 2:16) which is able to discern spiritual from carnal things and live according to God's will based on God's Word (2:1-15). Heavenly-mindedness is having a mind set on God and His will based on His word. To the Galatians, Paul contrasted the works of the flesh and the fruit of the Spirit (5:13–26) in the context of living responsibly in the freedom Christ gives (5:1, 13). To live freely is to live according to God's will and ways—the fruit will show it. John made clear that those who claim to abide in Christ are 'to walk in the same manner as He [Christ] walked' (1 John 2:6). The contrast between the 'things in the world'—its lust and pride—and the Father and His will for us makes a clear distinction between what is temporal (earthly) and eternal (heavenly), between what fades away and what will remain 'forever' (2:15–17). Doing the will of God and thus living pleasing in His sight has eternal value (cf., Matthew 7:15–21). We are to abide in Christ, figuratively speaking, the True Vine, and bear fruit as 'branches,' true disciples living as sons to please and glorify the Father and the Saviour who chose us (John 15:1–16).
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Sometimes people say that Christians are 'too heavenly-minded to be any earthly good.' The truth of the matter is that we have to be heavenly-minded in order to be earthly good! As we seek divinity in terms of divine attributes, we can express these through a life in Christ on earth by the power of God's Spirit in us. Godly, spiritual leaders will help you to live a life pleasing to God on earth, not make you preoccupied with other-worldy things at the expense of a spiritual life on earth reflecting God's nature and glorifying His name. Heavenly-mindedness is living a good Christian life on earth.
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*Note how the 'peace of God' (3:15) and the 'Word of Christ' (3:16) stand in immediate context. There is no peace apart from the truth of His word. Humility (3:12) and love (3:14) based on God's Word keep us in unity, harmony and within His will to glorify His Name (3:17).
Question 3:
What are 'the mysteries of God' and 'the mystery of Christ' according to Paul?
Context:
Paul wrote about the 'mysteries of God' (1 Corinthians 4:1) and the 'mystery of Christ' (Ephesians 3:5). He wrote of 'God's mystery' (Colossians 2:2) and the 'revelation of the mystery' (Romans 16:25). What is that? Is it one and the same thing or different things? And how does Paul's understanding relate to the 'mysteries of the kingdom of heaven' (Matthew 13) Jesus spoke about? (see Question 2 below)
Answer:
A mystery is something unknown, hidden or secret. You know it exists but you don't know what it is. Revelation, on the other hand, makes that which is hidden known, it reveals the unknown or secret thing. Jews knew that there are 'secret things' that belong to the Lord (He knows but hasn't revealed it or revealed it yet), but they also knew that the 'revealed things' are theirs: revealed in the written Law of God, making plain how His people are to live (Deuteronomy 29:29). Shortly before Jesus' Ascension, His disciples asked whether He would restore the kingdom back to Israel at this time (Acts 1:6). This came after Jesus renewed the promise of of the Holy Spirit to them (vv 4–5) , the promise of the Father (Luke 24:49) as foretold in the Scriptures (v 44). The outpouring of the Spirit was somehow related to the end of time, hence it had an eschatological edge to it.* Joel's prophecy indicated that (Joel 2:28–32; Acts 2:16–21). The appearing of the Messiah had already been a clear message that the end was near, that God would judge the world and establish His kingdom of righteousness and peace on earth.
Despite the many ancient prophecies pointing to these things, the timing of events had not been entirely clear, hence the disciples' asking Jesus about God's 'End-Time Timetable,' if we can put it that way. The emphasis of Jesus, however, was on His disciples being 'witnesses.' Both in Luke (24:44–49) and Acts (1:8), the Spirit is given as an empowerment to be witnesses of Him, the Messiah, Suffering Servant and Saviour of the world. He had died to carry the sins of the world so that salvation can be given to those who believe in Him (John 3:16–17). No other Name is given under heaven through whom we might gain salvation and eternal life (Acts 4:12). Jesus is the way, the truth and the life—He is the way to the Father (John 14:6) because only He paid the price for salvation by dying on the cross (2 Corinthians 5:18–21). This was God's plan and purpose, as Peter explained in his sermons in the early chapters of Acts and Paul in the later chapters.
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According to Paul, called by God to be an apostle (a commissioned messenger of God), the Gospel through which those who believe can receive eternal life, is the power of God unto salvation (Romans 1:16–17). In the letter to the Romans (Christians in Rome), this Gospel, however, had been a 'mystery kept secret since the world began,' but had now been revealed in the Gospel of Jesus Christ: it is 'the revelation of the mystery' (16:25). It was 'now made manifest,' as outlined in the 'prophetic Scriptures' of the Hebrew Bible (Old Testament), 'according to the commandment of the everlasting God, for obedience to the faith,' and to God's glory (vv 26–27). The 'now' relates to the time of Paul, hence, the mystery is revealed in the Gospel and it is Christ and His salvation by faith which is the righteousness of God.
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In his letter to the Ephesians, Paul again states that this 'mystery,' made known to him 'by revelation' (3:3), had not been made known in other ages, but was now revealed by God's 'apostles and prophets,' of whom he was one (v 5). Paul had explained what it is: salvation by grace through faith in Christ (2:1–10), who is our peace and brought reconciliation to humanity (vv 11–18), so that all peoples by faith in Christ can become part of God's people (vv 19–21). This message is the foundational teaching of the Church, Christ being the chief cornerstone (the foundation and major element) of this revelation (v 20). Christ is Head and all in all, through whom God brought reconciliation of all things (1:15–23). The mystery of Christ was revealed for all to know, proclaimed in the Gospel of Jesus the Messiah, Saviour of the world, who brought reconciliation.
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In Colossians, Paul again wrote how the 'mystery' had been hidden in previous ages, but has now been revealed in his 'stewardship from God' to 'fulfilled the word of God,' a 'mystery' that 'now has been revealed,' being 'preached to every creature under heaven' (1:23–26). God reveals this mystery to people (v 27), and the mystery is Christ (2:2) and Christ in us (1:27) and believers in Christ (v 28). Christ is the 'true knowledge of God's mystery' (2:2), because all wisdom and knowledge is in Christ (v 3) and in Him Deity (Divinity) is fully revealed and manifested (v 9). Life and truth are in Christ and the Gospel of salvation, not in the traditions of men or the elementary principles of human or world philosophies and empty deceptions (vv 10–23). The 'mystery of Christ' is the Gospel Paul preached (4:3–4). Christ is the example believers on earth must look to in order to live pleasing to God above the sins of the flesh (3:1–25). The mystery of Christ was revealed in the Gospel and teaches us to live godly in this present life.
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Paul's preaching and writing to the Corinthians, likewise placed emphasis on Christ: 'we preach Christ crucified' (1 Corinthians 1:23), which is 'the word of the cross,' namely, 'the power of God' unto salvation for those who believe (v 18); Christ is the power and wisdom of God (v 24, cf., v 30) and Christ crucified is the testimony of God (2:1–2); the crucifixion of Christ that brought salvation is God's wisdom revealed in the Gospel through the Spirit, something previously hidden and not understood by worldly rulers, but now revealed to those who are called (vv 6–16); Christ is the irreplaceable foundation (3:11) of the Temple of God, which is the body of believers, the Church (vv 10, 16), an entity that must be built properly and destroying it has serious consequences (vv 12–17); Paul and others were faithful stewards of these mysteries now revealed through their preaching of the Gospel (4:1–2); 'the gospel of Christ' (9:12) and imitating Christ (11:1) are important; His sacrifice is the essence of the New Covenant (11:23–26); Christ gives gifts to the Church for edification in love (12—14) and is the One who died for our sins (15:3), was raised from the dead (v 4) and based on the resurrection the apostles' preaching has validity and power (v 14); victory over death is in Christ (vv 50–58); preaching 'the gospel of Christ' is like a sweet fragrance that brings life to those who believe (2 Corinthians 2:12–16), the veil that blinds people's hearts being 'removed in Christ' (3:14, 16) at the preaching of the Gospel by the Spirit of God (3:4–6); the Gospel is veiled only to those who are perishing, but to those who believe it is light and glory (4:1–6); the Gospel is the 'word of reconciliation,' a reconciliation between sinful humans and a holy God that is in and through Christ, who died for our sins so we can gain God's righteousness (5:18–21) and be born-again to a new creation in Christ (v 17); Paul's preaching of the Gospel (10:12–18) betrothed the Church as a virgin to Christ the husband, figuratively speaking, to whom they must be devoted, especially in the face of heresy and counterfeit gospels that seek to deceive (11:1–15). Any other 'visions and revelations' of an 'inexpressible' nature Paul had in an exceptional experience were not to be uttered or shared (12:1–6). The apostle's focus was on the preaching of the Gospel, that which is revealed. The mystery of God is Christ crucified, revealed in the Gospel, to which we must remain faithful as stewards and believers.
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The mystery of God according to Paul is Christ and is revealed in the Gospel the apostles preached, a message that brings salvation and reconciliation to those who believe it, and instructs us to live pleasing to God in Christ in obedience to the apostolic faith. We focus on that which is revealed and on being witnesses to Christ and the Gospel in the power of the Spirit.
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The mysteries of the kingdom of heaven Jesus revealed in parables (Matthew 13) refer to the nature of God's kingdom; the revealed mystery of God in Paul's writings was Christ as explained in the Gospels which refers to the content of God's message. Christ is the Messiah-King of God's kingdom, through whom we have access to salvation and the kingdom of God.
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*Eschatology is the doctrine related to 'the last things' or 'End Times' (from the Greek word eschatos).
Question 2:
What are 'the mysteries of the kingdom of heaven'? (Matthew 13)
Context:
Jesus often spoke in parables, especially about the kingdom of God/heaven (e.g., Matthew 13). His disciples asked Him why He spoke to 'them,' meaning the crowds (v 2), in parables (v 10), to which He responded that it was given/granted to His disciples 'to know the mysteries of the kingdom of heaven, but to them [crowds] it has not been granted' (v 11). Why is that? What are these mysteries and how can we understand them?
Answer:
The main issue here is one of understanding the kingdom of God, expressed in 'hearing ears' and 'seeing eyes' (vv 13–17) in contrast to hearts that have become 'dull' (v 15) and are spiritually blind. Since knowing/understanding the mysteries was granted to His disciples, it was something Jesus taught them. It is therefore contained in His teachings and we need to look into Scripture to find it. The 'mysteries' were what His disciples saw and heard, something previous generations couldn't see or hear, yet had desired to see and hear (vv 16–17). Messiah would reveal it with the arrival of the Kingdom of God. When John was imprisoned and asked whether Jesus was the Messiah, His response was to report to the Baptist 'the things which you hear and see,' referring to His teaching and the signs that expressed the Kingdom of God (Matthew 11:1–5). Jesus came to proclaim the kingdom and its Good News (Matthew 4:17; cf., 3:2). This was part of His mission and the purpose thereof (Luke 4:43; Mark 1:38). Jesus manifested the Kingdom of God and its power (Matthew 12:28). The Messiah would explain all things to the people (John 4:25).
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Christ revealed the mysteries of the Kingdom in parables, speaking of God's rule and its nature and effects. The apostles, notably Paul, would later explain the truth and nature of the Kingdom with a special focus on the Messenger and Messiah of the Kingdom: Jesus Christ and His Gospel, the mystery previously hidden but now revealed in and through Him (Colossians 1—2; Ephesians 2—3; see Question 3).
Knowing the mysteries of the Kingdom of God is to understand the nature of His Kingdom and the truth of God, previously hidden yet now made known and manifest in the Messenger and Messiah of the Kingdom of God—Jesus Christ, Son of God, Saviour of the world. The Gospel of the Kingdom is the Good News of God's rule that brings salvation to humanity through the Saviour and Messiah Jesus Christ.
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But why was it given to His disciples and not to the crowds? In order to explain this, we need to understand the words Jesus quoted (Matthew 13:14–15) from the Hebrew prophets (Isaiah 6:9–10). Isaiah lived in a time of sin and was surrounded by people with hardened hearts, expressed in their refusal to repent and return to God and follow His ways (cf., Matthew 21:13 referring to both Jeremiah [7:11] and Isaiah [56:7], drawing a parallel to His own time and the condition of the people involved in false ways of worship in the Holy Place). The judgment of God on their condition of proud and stubborn hearts was spiritual blindness, the inability to understand divine truth. Repentance is for the humble who then receive grace; hardened hearts are of those who are proud, and therefore, those whom God resists. God gives grace only to the humble (Proverbs 3:34; 1 Peter 5:5). Greatness in the Kingdom was illustrated by Jesus through the humility of a child (Matthew 18:1–4; see Question 6). Note how He quoted Psalm 8:2 when referring to child-like humility for true worship (Matthew 21:16). Once humility is lost, grace is lost too. Repentance requires humility. His disciples, as many other humble Jews and, later, Gentiles at the time, received the Kingdom with humility; they repented and turned to God and received healing and spiritual sight through the Messiah and His Message. Their humility opened their hearts, ears and eyes to understand, hear and see! The same applies to us today: humility gives us grace.
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Jesus spoke several parables explaining the nature of God's Kingdom and how people should relate to it. Humility in repentance and child-like teachability are the first steps to understand God and His Kingdom. Not only did Jesus quote Isaiah 6 to explain the reason why He spoke in parables, He also quoted a verse from Psalm 78 to explain why (Matthew 13:34–35). The 'parables' from God's mouth, and the things 'kept secret' (Psalm 78:2; Matthew 13:35) refer, in context, again to the condition of people's hearts regarding understanding God and His Word, and how to relate to Him properly. God's 'law' comes from His 'mouth,' to which people should 'give ear' (Psalm 78:1), that is, pay attention in order to understand. God's Word has been given to the fathers and passed on to their children and generations of offspring (vv 3–4), a law appointed by God as a 'testimony' (v 5) so people should keep it and have hope in God (vv 6–7). This spoke of God's purpose for giving the Law. However, the psalmist then goes on to warn of hearts not 'aright' with God, 'stubborn and rebellious' (v 8), refusing to walk in God's ways (v 10) and forgetting His ways (v 11). Despite God's great works for His people (vv 12–16), they chose sin and rebellion over humility and obedience (vv 17–33). Their response to their God, 'rock' and Redeemer' (v 35), was wrong because 'their heart was not steadfast with Him' (v 37), yet God remained faithful to them (v 38) despite their bad condition of heart (vv 39ff). God had kept His side of the covenant (vv 43–55), yet His people continued in backsliding and idolatry, which had serious consequences (vv 56–64). Despite of all of this, God rose up to defend and vindicate the faithful remnant of His people and chose the tribe of the messiah (Judah) and would chose a David-type messiah over His people (vv 65–72). This was fulfilled in Jesus, the Son of David and Messiah of Israel from the tribe of Judah (Matthew 2:4–6; Luke 1:30–33). Those who relate to God in humility will understand God's word through His Messiah and be part of His people. The mysteries are, therefore, not some 'new revelations' nobody has ever heard of, but that which has been written and revealed in Scripture, but understood only with the right kind of heart towards God. God's people have always been encouraged to seek justice, love mercy and walk humbly with God (Micah 6:8; Deuteronomy 10:12–22; Matthew 18:1–5).
Question 1:
Where did Cain get his wife from?
Context:
The first humans, Adam and Eve, had two sons, Cain and Abel (Genesis 4:1–2). Cain killed Abel (Genesis 4:3–8). What then? Where did Cain get his wife from (Genesis 4:17)?
Answer:
Adam and Eve had two sons. Sadly, one killed the other and everything should've ended there, right? After their disobedience towards God, being cursed and losing Paradise (Genesis 3), how did humanity continue? Through God's forgiveness! Sin is severe and its ugly consequences took immediate effect. But God is a God of forgiveness: after some time, Adam and Eve had another son, Seth (Genesis 4:25; 5:3), in the place of Abel; and they had more 'sons and daughters' (Genesis 5:4, emphasis added). Here are the female descendants necessary for procreation. Thus continued humanity, and increased and multiplied (Genesis 6:1).
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Cain got a wife from the descendants of Adam and Eve after Seth was born.
Scripture doesn't tell us more about Cain's wife other than that she was from 'the land of Nod on the east of Eden' (Genesis 5:16). We simply don't know how exactly that family tree evolved, but we do know that more children, both male and female, were born. Certain traditions ascribe names to the daughters of Adam and Eve; some claim Cain and Abel had twin sisters who became wives. This cannot be verified from Scripture and we therefore do not promote such claims. We simply acknowledge the fact that humanity multiplied and accept that we can't know every detail we wish to know.
To the modern reader, the chronology of Genesis 4:16–26 might seem confusing, since it appears that Cain had a wife before Adam and Eve had a daughter and humanity multiplied into different families and tribes (extended families). Clearly, Cain's wife came from the female descendants of Adam and Eve (Genesis 5:4), but we don't know more about it. Do we need to know more? The biblical authors had the freedom to arrange events according to their purpose of showing how the different families evolved in terms of paternal lineage (Latin: pater). In those days, family trees were traced through the lineage of the father (Genesis 4:16—5:32; cf., Luke 3:23–38; Matthew 1:1–17, note the women mentioned). There were acceptable norms at the time, as there are different norms in different cultures and at different times throughout history. That doesn't make them wrong, just different. Imposing modern norms on ancient texts is not appropriate. This is true for all literature. We must rather understand the differences of literary practices throughout history, respect those differences, and seek to understand what the authors sought to communicate.