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I Am Formed In Your Image
VERSE OF THE DAY
Psalm 139:13-14 (New Living Translation)
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You made all the delicate, inner parts of my body and knit me together in my mother’s womb. Thank you for making me so wonderfully complex! Your workmanship is marvelous—how well I know it.
VERSE OF THE DAY
Psalm 139:13-14 (New International Version)
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For you created my inmost being; you knit me together in my mother’s womb. I praise you because I am fearfully and wonderfully made; your works are wonderful, I know that full well.
You created me in the image you saw for me even before i was fully formed within my mother’s womb. I honor and praise for I am fully made in your image your works are wonderful for I am full aware and know that for sure
What is the meaning of Psalm 139 13 14?
I praise you because I am fearfully and wonderfully made.” Psalm 139:13-14 (NIV) So what David is saying is, “Lord, I praise you because of how amazing you made me!”. David is praising God, because of how amazing God made David to be. Every single person is a masterpiece of God.

https://lavendervines.com › fearfully…
“Fearfully and Wonderfully Made” – What Does Psalm 139:14 Mean?
What Does Psalm 139:13 Mean? ►
For You formed my inward parts; You wove me in my mother’s womb.
Psalm 139:13(NASB)
Verse Thoughts
The wonder, glory, and sovereignty of the Lord, weaves its way like a golden thread of wonderment, through so many of David’s psalms, but none so beautifully than Psalm 139.
The shepherd king of Israel is deeply affected by the overarching supremacy of God, over the conception and formation of a new little human being. He is awe-stuck by the intricate form of each tiny baby, as it is knitted together in secret – within the womb of its mother.
The psalmist considers the miraculous development of the unborn child, from conception and birth, right on into manhood and old age, and David recognises that God deserves both praise and worship, for the miracle of his own conception and development. He considers the wonderful way he was knitted together, within the hidden recess of his mother’s body… and so he writes, “for You formed my inward parts. You wove me together in my mother’s womb.”
The exquisite description of the development of a tiny human form from conception to birth, is a message that speaks of the omniscience and omnipresence of the Lord, during the development of every child in the womb of their mother.
The growth of the unborn baby, is one beautiful example of the manifestation of the Lord’s magnificent wisdom in His unfolding plan of redemption. Indeed, the language and content of this special song of praise, dictates that every unborn child should be treated with great respect – and that God should be glorified in the formation of each little embryo, and every unborn baby.
For the first 12 verses of this well-loved Psalm, the writer lays out the doctrine of God’s omniscience and omnipresence. He outlines the master-plan of our Creator, Who determined at the beginning, that man should be fruitful and multiply, and that he should fill the earth with his seed. God determined from the beginning that a man would leave his father and mother and be united with his wife… and together, they would become one flesh – not only spiritually but physically.
God is the Creator of the human embryo, and speaking of the moment of conception, the psalmist writes, “For thou hast possessed my reins. You formed my innermost parts. You have covered me in my mother’s womb.” This beautifully explains that the Lord is the Originator and Owner of the little life within the womb. God’s supreme sovereignty over every newly formed life, is the meaning behind this verse, “for the Lord formed my inward parts. The Lord wove me together in my mother’s womb.”
God has the ownership rights over every human life, which should be treated with reverence and respect, but too often the Lord is held in contempt by those He knitted together at their conception – and too frequently the value of the unborn is considered inconsequential, or a matter of unfortunate inconvenience.
The womb of the mother should be a place of safety, where the unborn is nurtured. The secret place in the bowels of the mother should be a place of peace and protection, but too often the rights of the unborn are not valued, nor are they treated with awe-struck wonderment.
God in His grace, takes an interest in the life of every conception, for each one is specially created. The Lord forms and fashions every single one, and the psalmist rejoices that God lays out the life-plan of each – and schedules every day of our lives.
Psalm 139 is a most beautiful sacred song, which brings our rapt attention to the hallowed essence of the child in utero, and of God’s sovereign role in each little life. While this Psalm can excite our wonder and praise, it can also stir up much regret and deep-seated grief, in those that may have wittingly or unwittingly participated in an abortion, or been instrumental in the termination of an unborn child.
Though abortion is a sin, and the loss of life through terminating a pregnancy is a travesty, Jesus died to pay the price for the sin of every man and woman, including this one. The Lord offers cleansing and forgiveness for the unsaved sinner, who in recognising their need of salvation, trusts that Christ is the acceptable sacrifice for their sin – including the sin of abortion.
There is no condemnation to those that are in Christ Jesus, for He even gives forgiveness and healing to those who commit this sin, both in their pre-salvation and post-salvation life – for if we, who have been justified by faith, confess our sin, He is faithful and just to forgive us our sin and to cleanse us from all unrighteousness – including this one.
Let us read through this beautiful Psalm of David, and recognise that the life of the unborn is given as a sacred trust, and that God is sovereign over all living things – and let us give Him all the praise and glory for the wonder of life.
Source: https://dailyverse.knowing-jesus.com/psalm-139-13
Source: https://dailyverse.knowing-jesus.com/psalm-139-13
What does Psalm 139:13 mean?
Scripture credits God with creating children long before they are physically born. David addresses God as having formed his inner being before birth. Job says something similar: “You clothed me with skin and flesh, and knit me together with bones and sinews” (Job 10:11).
We know from Genesis 1:27 that we were created in the image of God. This passage also reveals that God wove us together in the womb. We are, therefore, not a product of randomness or nature, but of God’s omnipotent handiwork. God crafted each person in his or her mother’s womb to be a distinct individual. We owe our existence to Him and not to happenstance.
Because of this, human life both before and after birth is sacred. The unborn child is not simply tissue to be discarded at the mother’s discretion. Since every human being is created in the image of God, it is a heinous sin to commit murder, whether by aborting the unborn, killing oneself, or taking someone else’s life in an act of rage. Every person, whether male or female, no matter the ethnicity, age, or political persuasion, is someone made in the image of God and known completely by Him. Believers are called upon to love even our enemies (Matthew 5:44); often that begins by first acknowledging their inherent worth as a human knit together by God.
Context Summary
Psalm 139:13–16 describes God’s omnipotence: His attribute of being all-powerful. The psalmist, David, described God’s omniscience in verses 1–6 and His omnipresence in verses 7–12. In this section, he links omnipotence to the way God created the writer in his mother’s womb.
Chapter Summary
In this psalm David marvels at God’s amazing characteristics. God knows everything about him: where he goes, all David’s thoughts and everything about his conduct. The Lord knows what David will say even before David says it. There is no place David can go that God isn’t already present. David marvels at God’s creative work in the womb. He is thankful for God’s innumerable thoughts for him and for God’s presence day and night. Finally, David’s thoughts turn to the wicked. He considers them God’s enemies and his, and longs for God to slay them. David is disgusted by evil people because they rail against God and take His name in vain. He asks God to search his heart to see if any sin is there, and he asks God to lead him in the way everlasting
How Hard Is It To Find The Perfect Wife
VERSE OF THE DAY
Proverbs 31:10, 27-28 (New Living Translation)
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Who can find a virtuous and capable wife? She is more precious than rubies.
How hard it is to find the perfect wife.She is worth far more than jewels.
We know the perfect wife by her beauty inside for she will be more beautiful than and jewels or diamonds
A wife of noble character who can find? She is worth far more than rubies… She watches over the affairs of her household and does not eat the bread of idleness. Her children arise and call her blessed; her husband also, and he praises her.
Thoughts on Today’s Verse…
Give honor to whom honor is due! This biblical principle is most certainly true of women, and especially those who are godly mothers. Let’s make sure we praise the key women in our lives today!
My Prayer…
Father, I want to thank you for the women of character and grace, tenderness and fire, love and tenacity, who have helped shape my life in a way which helped me find, follow, and faithfully serve you. Please bless them this day. I ask this in Jesus’ name. Amen.
The Thoughts and Prayer on Today’s Verse are written by Phil Ware. You can email questions or comments to phil@verseoftheday.com.
Today’s Verse Illustrated
What Does Proverbs 31:10 Mean? ►
An excellent wife, who can find? For her worth is far above jewels.
Proverbs 31:10(NASB)
Verse Thoughts
Following the godly advice from his mother of the dangers of wayward women and strong drink and reminding her son of his responsibilities to champion the cause of justice and commit his ways to the Lord, we discover king Lemuel, which means “devoted to God,’ offering grateful praise for the wisdom and virtue his mother, in a passage of scripture that all women of God would be pleased to emulate.
He starts his praise of godly womanhood with the much-quoted verse of scripture: Who can find a virtuous woman? for her price is far above rubies. and then he proceeds to list the noble attributes and worthy characteristics of the ideal woman of God.
She is capable and intelligent; she gives comforts and encouragement and she is applauded by her husband and children for her wisdom and honesty – her gentleness and mercy. She is thrifty and industrious; prudent and self-controlled, generous and creative.. and she is clothed with dignity and strength, integrity and kindness – goodness and grace.
Although the question is still on the lips of many today: Who can find a virtuous woman? for her price is far above rubies. the answer is found at the end of the book of Proverbs: a woman who fears the LORD, she shall be praised.
The fear of the Lord is the beginning of wisdom we are told at the beginning of Proverbs, while at the end we discover that the attributes and characteristics of the wise woman are summed up in a few short verses which climaxes with the short statement: a woman who fears the LORD, she shall be praised.
The godly attributes of this virtuous lady are unattainable in our own strength, for the works of the flesh, whether good or bad are rooted in the fruit of the old sin nature and are unacceptable to the Lord. But she who desires to be holy and virtuous, gracious and good can only achieve this spiritual fruit through the power of the indwelling life of Christ.
The fear of the Lord is rooted in dependency upon Christ to work His work through us. The fruit of the Spirit can only be produced in the one who trusts in the Lord with all her heart, does not lean on her own understanding. The beginning of wisdom and the fruit of virtue and can be discovered in the one who presents her body as a living sacrifice, holy and acceptable unto the Lord.
Who can find a virtuous woman? Well, she can only be found in the one where Christ is all in all.
Source: https://dailyverse.knowing-jesus.com/proverbs-31-10
Becoming A Proverbs 31 Woman In Today’s World
What’s all the hype about becoming a Proverbs 31 woman? How do you become a virtuous woman? This guide walks you through the journey of being a Proverbs woman.
June Cleaver was no more the Proverbs 31 woman than Pocahontas was.
That’s because it doesn’t matter if you’re a stay at home wife and mom with a well kept home or woman with big dreams who is willing to chase them across an ocean…or if you’re a woman in a village in the jungle.
A Proverbs woman is so much (and thankfully so much less!) than we think.
Becoming a Proverbs 31 woman has very little to do with the life you choose and everything to do with the heart attitude with which you make that choice.
The secret lies in the end of the chapter, but let’s go through Proverbs 31 verse by verse to understand better.
What Is A Proverbs 31 Woman?
What is a Proverbs 31 woman, anyhow?
In recent years, she’s been touted as the woman who does it all: runs a thriving business from home, parents her kids, keeps up with their schooling, and has a very satisfied husband to boot.
A decade or so ago, she was often described as the woman who baked bread (very possibly with her freshly milled flour!), had a clean home, raised kids familiar with chore charts, and her husband was blessed by a hot meal each night.
Go back another generation or two and you’ll find women who describe her as growing and canning food for lean times, patching up clothes so as not to be wasteful, and hanging clothes on the line while she sang.
But here’s the thing: Scripture doesn’t change just because the times do. And while this iconic passage of Scripture does dive into the activities of the virtuous woman, its focus isn’t so much on what the Proverbs woman did, but who she was.
Lisa Yvonne, Graceful Abandon
Those virtues are timeless and will manifest differently, not just based on the current culture of the day, but on the individual through whom they come to life. And that’s okay.
Let’s agree, going in, that we’re not going to get hung on the behavior, but focus on the heart. After all, Christ came to give you an easy burden and rest, not leave you striving until you pass out exhausted.
What Is Becoming A Proverbs 31 Woman Today All About?
It’s important to realize that becoming a Proverbs 31 woman isn’t the lie that has been sold for so long that you need to strive to be excellent at all things homemaking.
The truth is that it’s about embracing God’s grace, bearing God’s image, and fulfilling God’s call on your life. The Proverbs 31 woman shines Jesus brightly.
Becoming a Proverbs 31 woman is not a matter of checking off a list of accomplishments to attain the perfection of the virtuous woman in the Bible. Rather, it is studying the virtues described and living a life where they are evident. The real Proverbs woman is one of virtue and character.
It’s not at all about doing and it’s everything about becoming. And this becoming is through God’s grace, not exhausting yourself through striving. That’s why it’s important to do a Bible study on Proverbs 31 and sink into God’s Word on the subject.
Proverbs 31:10 (ESV) says: “An excellent wife who can find? She is far more precious than jewels.”
The immense value placed on a virtuous woman is unmistakable; those who read the Bible and take away that woman aren’t appreciated have clearly missed this verse. The Proverbs woman was treasured.
Related: Proverbs 31 Woman Bible Study
The Proverbs 31 Passage
10 An excellent wife who can find?
She is far more precious than jewels.
11 The heart of her husband trusts in her,
and he will have no lack of gain.
12 She does him good, and not harm,
all the days of her life.
13 She seeks wool and flax,
and works with willing hands.
14 She is like the ships of the merchant;
she brings her food from afar.
15 She rises while it is yet night
and provides food for her household
and portions for her maidens.
16 She considers a field and buys it;
with the fruit of her hands she plants a vineyard.
17 She dresses herself[e] with strength
and makes her arms strong.
18 She perceives that her merchandise is profitable.
Her lamp does not go out at night.
19 She puts her hands to the distaff,
and her hands hold the spindle.
20 She opens her hand to the poor
and reaches out her hands to the needy.
21 She is not afraid of snow for her household,
for all her household are clothed in scarlet.[f]
22 She makes bed coverings for herself;
her clothing is fine linen and purple.
23 Her husband is known in the gates
when he sits among the elders of the land.
24 She makes linen garments and sells them;
she delivers sashes to the merchant.
25 Strength and dignity are her clothing,
and she laughs at the time to come.
26 She opens her mouth with wisdom,
and the teaching of kindness is on her tongue.
27 She looks well to the ways of her household
and does not eat the bread of idleness.
28 Her children rise up and call her blessed;
her husband also, and he praises her:
29 “Many women have done excellently,
but you surpass them all.”
30 Charm is deceitful, and beauty is vain,
but a woman who fears the Lord is to be praised.
31 Give her of the fruit of her hands,
and let her works praise her in the gates.
Proverbs 31:10-31, ESV
The Virtuous Woman Explained (With A Healthy Dose Of Grace!): Becoming A Proverbs 31 Woman
As you can see, King Lemuel’s mother was very detailed in describing the ideal wife for her son…and in teaching him how to appreciate what a blessing she is!
As we examine the virtues Lemuel’s mother prizes and encourages her son to seek in his helpmeet, let’s remember one thing: this isn’t a to-do list.
These virtues are the fruit of a virtuous heart that loves her Lord and Savior Jesus Christ, not actions that determine worth.
None of these virtues is something to chase after in and of themselves, dear one; the Proverbs woman pursues God and these virtues naturally blossom in her life as a result of that.
This woman is not one who strives to please her husband (or her virtue-listing-mother-in-law come to that!), but please God. And that is what makes her such a blessing to her marriage and her family!
It is her passionate pursuit of Jesus and the intimate relationship she enjoys with Him that makes turns an average lady into a modern-day virtuous woman whose worth is far above rubies.
1. The Proverbs 31 Woman is Trustworthy
The heart of her husband trusts in her,
and he will have no lack of gain. ~Proverbs 31:11
What does it mean for your husband’s heart to find you trustworthy?
It means he can put faith in your judgment. He can trust you to make wise choices and to behave with wisdom. And the result is that “he will have no lack of gain.”
Peace at home gives a man the security to be his best at work, as well. It also strengthens his heart to know he isn’t fighting battles alone, but that his wife is praying for him and encouraging him. You are his biggest cheerleader, and your opinion means more than anyone else’s!
The fact that he trusts you with his heart means you are prudent and worthy of his trust as a partner, as his helpmeet, as a mother, and as manager of your home.
His confidence in you extends to his emotions, too, since his heart and not just his mind trusts you. He knows you support him and will build him up.
Do you do that? Do you strive to bless him and encourage him and hold his heart gently and safely?
Let’s take it one step further. Let me encourage you to be aware of your interactions with other men and to guard your marriage by keeping those communications and relationships at arm’s length.
This will also help your husband to be secure in your marriage and it will knit your heart closer to his by removing temptation. This is the beauty of cleaving to your spouse and the two becoming one.

2. The Proverbs 31 Woman is a Blessing to her Husband
She does him good, and not harm,
all the days of her life.
Her husband is known in the gates
when he sits among the elders of the land.
~Proverbs 31:12, 23
The godly woman described to the wise king by his mother is an asset to her husband. She enhances his life and does good things for him.
Can he trust you not to complain about him or expose his weaknesses to others, but rather build him up?
Are you, like the Proverbs woman, doing good things for him?
It’s also worth noting that she does them all the days of her life.
That means that she does this day in and day out; she doesn’t just do something nice for him on his birthday or for a special occasion. Rather, her life is spent as his helpmeet.
Not only that, the things that she does bless him and contribute to his reputation.
Other men admire a man who has a wife that supports him and manages his household well; don’t you want to add to your husband’s esteem in the eyes of others? I know I do!
Today’s Proverbs woman is one who speaks well of her man, who increases his influence and helps him. She doesn’t compete with him or tear him down over coffee with her girlfriends.
3. The Proverbs 31 Woman is an Eager Worker
…[she] works with willing hands. ~Proverbs 31:13
The entire passage describes the hard-working ethic of the ideal woman, but it is particularly detailed in verses 13, 19, and 27.
Above and beyond her hard-work, however, is her eagerness to work; theProverbs 31 woman isn’t lazy.
Are you eager to work? Do you wake up ready, with a happy heart, to do the things your husband and children need from you? If you have a job or are self-employed, do you do that work with the joy that you ought?
Willing hands bring to mind a woman preparing dinner with a smile while talking to her children or cleaning her home while she sings along with the radio.
She is doing what needs to be done with a heart for her family instead of complaining.
This doesn’t mean you can’t enjoy a day at home in your yoga pants with a giant cup of coffee and a good book, but it does mean you get what needs done accomplished first.
4. The Proverbs 31 Woman is Resourceful
She is like the ships of the merchant;
she brings her food from afar. ~Proverbs 31:14
This is not a woman who grew all of her food in her yard or made it all from scratch, contrary to what some people believe. Rather, the Proverbs woman is resourceful and knows how to get what she needs and bring it into her home.
Are you resourceful? Sometimes that simply means going to different grocery stores. Other times it means knowing where to look for what your family needs.
That can be the thrift store, a certain food market, trading with a neighbor, making it from scratch, or using Amazon Prime to have it mailed to you in two days.
Knowing how to be a Proverbs 31 woman today doesn’t mean you have to homestead or be a minimalist or any other trend; it means you love Jesus and you walk out the life He has called you to.
Don’t compare your journey to anyone else’s.
5. The Proverbs 31 Woman is Motivated
She rises while it is yet night
and provides food for her household
and portions for her maidens. ~Proverbs 31:15
When describing the ideal woman to her son, Wise Mama wanted him to know that a self-motivated woman was a blessing.
You see clearly that she has servants (her maidens), and yet she is still motivated to wake in the wee hours and get up before them.
That means waking up before them, ready to bless them so that you aren’t instead waking up to the chaos of a busy household and getting frustrated.
And when you wake up, it’s not just for quiet time but also for your family.
It’s time to wake up, ready for your children instead of to their chaos. What a beautiful distinction, isn’t it?
Some women are night owls and their families sleep in; I believe this speaks less of a time on the clock and more to a principle, so don’t lose sight of the grace God is giving you to be virtuous if you’re a night owl.
Just ask Him to show you how that looks in your life and home.
As an aside, if you don’t know how to fit in Quiet Time when you have a not-so-quiet life, read about How To Have Quiet Time When You Have Kids for some beautiful and simple suggestions to make it happen.

6. The Proverbs 31 Woman is a Good Steward
She considers a field and buys it;
with the fruit of her hands she plants a vineyard. ~Proverbs 31:16
A lot of folks harp on the fact that this woman considers a field and buys it. Some deduce that she even buys it with her own coins that she’s earned from other ventures.
However, there’s another gem in here for you: she uses the fruit of her hands to plant a vineyard.
This woman doesn’t just acquire things; she utilizes them.
Becoming a Proverbs 31 woman today means becoming a good steward of what you have. It means doing the hard work to reap a harvest (Galatians 6:9 talks about this, too, and it applies to parenting as well as practical issues).
It also means investing your time into work that bears fruit.
This is practical work as well as the intangible work of motherhood and building a strong marriage. She lived a fruitful life!
7. The Proverbs 31 Woman is Industrious
She dresses herself with strength
and makes her arms strong.
She perceives that her merchandise is profitable.
Her lamp does not go out at night.
She looks well to the ways of her household
and does not eat the bread of idleness.
~Proverbs 31:17-18, 27
Aren’t you beginning to admire the way this woman operates? If we are careful not to get lost in the comparison game, it’s easy to appreciate her virtues.
Even more so, to realize that they are all ones we can both aspire to and attain with prayer, grace, and a little bit of intentional purpose.
This Proverbs 31 woman so admired by Wise Mama is strong and healthy from hard work.
She knows the value that she brings to her household. She works until the job is done. Even at night, her home is a safe haven.
No matter what you do, you can do it well with the diligence of this ideal woman. You can work hard, take care of yourself, and add to your family’s well being through your efforts.
You can keep the home fires burning, as it were, by creating a home your family enjoys being in.
Let’s take note that while she wasn’t lazy, we can also deduce that she would have been expected to rest.
The king’s Wise Mama would only be describing a devout woman of faith, and Jewish law demanded that she honor the Sabbath each week.
God’s plan is never for His children to strive themselves into exhaustion or to work for their salvation.
Related: Sabbath Rest Truths
8. The Proverbs 31 Woman is Generous
She opens her hand to the poor
and reaches out her hands to the needy. ~Proverbs 31:20
Do you take the time to reach out to those around you in need?
That is another desirable trait in a virtuous woman and one that can most definitely be a part of your life with some purposeful action.
The Proverbs 31 woman is aware of those around her and what they need, and she doesn’t distance herself from them. Instead, she reaches out to them.
Perhaps that means having someone over for dinner with your family or dropping off groceries for someone you know that is having a rough month. Maybe it’s driving someone without a car to work or the doctor’s office. Perhaps it means volunteering somewhere.
No matter what you do, you’re doing it for God’s glory and He will bless those efforts.
9. The Proverbs 31 Woman is Well Prepared
She is not afraid of snow for her household,
for all her household are clothed in scarlet.
Strength and dignity are her clothing,
and she laughs at the time to come.
~Proverbs 31:21, 25
Becoming a Proverbs 31 woman means thinking ahead and having plans. This is one of the many reasons her husband can trust her (see #1).
This means that you know what you’re feeding your family, clothing them with, and have a course of action for times of stress. When it’s cold, you’ve got coats on hand as the proverb says.
Consider that you know what to do when a child gets sick and has to miss school or what to make for dinner if you have unexpected company.
Being prepared allows you not to fear the future, and your inner peace contributes to the overall peace of your husband and children. How blessed they are when their mother has made them feel secure and they have no need to worry.
You are prepared, my sweet friend, and your family is blessed because of it!
10. The Proverbs 31 Woman is Business Savvy
She makes linen garments and sells them;
she delivers sashes to the merchant. ~Proverbs 31:24
The Proverbs 31 businesswoman is certainly diligent as a homemaker, but she also has industries beyond the four walls of her home.
She adds to the family’s wealth by using her talents.
If you have a marketable skill, don’t be afraid to use it! God Himself gifted you with your talents and abilities and using them for His glory and to bless your husband and children is not a sin.
Yes, we are to be keepers of our homes, but there is also a season where we expand beyond that. It is obvious that this woman of virtue prioritized her marriage, her children, and her household. However, she was also a businesswoman.
Becoming a Proverbs 31 woman means both honoring your priorities and utilizing your abilities.

11. The Proverbs 31 Woman is Strong & Dignified
Strength and dignity are her clothing,
and she laughs at the time to come.
~Proverbs 31:25
A strong woman is one that doesn’t buckle under stress and isn’t ruled by her emotions. She isn’t always fearless, but she has courage.
She isn’t afraid of the future because (a) she knows she has done all she can to prepare for it and (b) she is godly and knows who her God is and that He is trustworthy.
She is dignified, which means she carries herself well and receives respect from those around her because she has earned it.
I imagine this to mean that she isn’t prone to gossip or unwise venting of her emotions, as that is undignified. She understands the value of self-control and could also be described as meek.
The best definition I ever heard of meekness is “restrained power;” it is when a strong person chooses restraint because it is the wiser course of action, not the easiest course of action. Strength and dignity.
Also…Wise Mama isn’t harping on her future daughter-in-law’s clothing, just her virtues. She knows what matters!
Related: 6 Things Wise Women Know About Modesty
12. The Proverbs 31 Woman Watches Her Words
She opens her mouth with wisdom
and the teaching of kindness is on her tongue.
~Proverbs 31:26
Becoming a Proverbs 31 woman means learning when to speak and when to remain silent. The choice is made with wisdom, not emotions.
Proverbs 17:27 says that restraining your words is a mark of wisdom.
In Psalm 141:3, the psalmist prays for God to put a guard over his mouth.
James 3 talks about the danger of the tongue that runs unbridled. And there are so many more verses.
When you use your words, you are either building someone up or tearing them down. Are the things leaving your mouth encouraging your husband? Building up the hearts of your children? Spurring your friends toward Jesus?
If so, then you are speaking with wisdom, my sweet friend!
Likewise, recognizing when the emotions in you are threatening to erupt out through your words and holding it back is just as wise. You can do this, my friend!
Are you teaching those around you with kindness? This is part of becoming a Proverbs 31 woman.
In my experience, this gets easier the closer you get to God. After all, the more you love God the more you’ll love people because His heart is for people.
And it starts at home.
When you speak to your husband about something that bothers you, are your words ruled by wisdom and restrained by kindness? When you correct your children, are you encouraging them toward godliness or guilting them toward shame?
Words can mold hearts or destroy them; the Proverbs woman uses this power carefully. A wise woman also knows when to be silent.
Why Be A Proverbs 31 Woman?
Her children rise up and call her blessed;
her husband also, and he praises her:
“Many women have done excellently,
but you surpass them all.”
Charm is deceitful, and beauty is vain,
but a woman who fears the Lord is to be praised.
Give her of the fruit of her hands,
and let her works praise her in the gates.
~Proverbs 31:28-31
The virtuous woman is an ideal that the king’s Wise Mama told him about; in fact she wrote him a Proverbs 31 woman poem so he wouldn’t forget her teachings.
But guess what? It wasn’t ever meant to be one woman all at once.
While it’s not a wholly impossible checklist of virtues for you to aspire to, it also wasn’t intended to become one (so don’t turn it into a report card, okay?).
It is a summary of virtues that a woman who loves God will bear as fruit in her life as she matures in Him.
Becoming a Proverbs 31 woman is a journey that you walk every day.
The Proverbs 31 Wife
The king’s mother knew how important the role of a wife is in a man’s life.
She wanted him to marry a woman whose children would be happy that she is their mama. Her desire was for her son to be able to show off his wife and be proud of her.
Wise Mama was also reminding her son not to be distracted by charm or fleeting beauty, but rather to seek a woman who fears God.
She longed for him to marry a woman he could admire, trust, and praise.
When you exhibit these Proverbs 31 virtues in your life, it is very likely that your husband and children will have hearts that are thankful for you and adore you.
Becoming A Proverbs 31 Woman is a Journey
Don’t feel overwhelmed when you read all about how to be a Proverbs 31 woman. After all, becoming a Proverbs 31 woman is a journey.
As you grow in the Lord you will become more and more of an image bearer for Him.
Don’t let this passage make you feel inadequate, but rather recognize the principles set forth in it and know that there is grace from God to help you live them.
Becoming a Proverbs 31 woman is about knowing God more and living in His grace. Isn’t it a relief to know that being a virtuous woman isn’t about trying to be someone you’re not and instead about loving Jesus with your whole heart and life?
How To Apply Proverbs 31 To Your Life
1. Pray and ask God to help you
2. Focus on His grace equipping you and not trying earn God’s favor
3. Dig deeper into these virtues and study them
4. (Optional) Jump into the Becoming a Proverbs 31 Woman 4-week Scripture Writing Study devotional
5. For further study, check out these 9 Myths Surrounding The Proverbs 31 Woman
Commentary on Proverbs 31:10-31
<img src=”https://www.workingpreacher.org/wp-content/uploads/2020/06/strawn_brent_2022_500px.jpg” alt=”Brent A. Strawn”/>

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Proverbs 31:10-31 is the famous poem celebrating the “capable wife.”
It is often cited in praise of wives and mothers, and is among the most popular and familiar texts from Proverbs. Of course, “popular” and “familiar” does not necessarily mean “clear” and “without interpretive difficulties”” One of these difficulties, to be sure, is that Proverbs is a patriarchal text and chapter 31 is certainly no exception. Preachers might appropriately worry that 31:10-31 is a masculine commendation of women and “woman’s work.” Such a concern is not unfounded.
Verse 10, for instance, seems to begin oddly and ambiguously, if only because it apparently suggests that a capable wife is hard to find and yet the poem immediately proceeds to praise one. This one (woman), that is, may be the “ideal” that one (man) cannot find. But even if she is difficult to find, it’s no wonder why: she’s working hard! And working hard everywhere (verses 14, 16), on everything (verses 15a, 16, 18a, 19, 24a), for everybody (verses 12, 15b, 20, 21b, 24b, 27a) — from dawn (verse 15a) to dusk (verse 18b) no less! Again, preachers might well worry that 31:10-31 depicts an idealized woman only from a patriarchal perspective.
These concerns are real, but there is more to say about the passage. And yet, while there is more to say, that should not undercut the preceding concerns. Some churchgoers will also worry about 31:10-31; others will not. Some will know they should worry; others will refuse to worry. Part of the preaching task, at least according to Emerson, is “to convert life into truth… life passed through the fire of thought.”1 Part of the truth about life is the patriarchy of the ancient world — including the biblical world. Part of passing that life through the fire of thought is to think critically and theologically about such patriarchy, including such patriarchy in the biblical world. Such a task is not restricted to the clergy in seminary classrooms, but is one for the priesthood of all believers, whether male or female, if they are to be thoughtful and faithful Christians in the contemporary world.
Passing the life of the biblical world through the fire of homiletical thought reveals more, however, than just worries about patriarchy in Proverbs 31:10-31. In fact, close attention to the biblical world and the specific wor(l)d of Proverbs reveals two important things about the “ode to the capable wife.”
1. Not all of the hard work of this hardworking woman is adequately or accurately described as “woman’s work” — not now and certainly not in the patriarchal world of antiquity. The wife in Proverbs 31 is not in the kitchen scrubbing dishes and biting her tongue! While she clearly takes care of her husband (verses 11-12) and household (verses 15, 21, 27) and excels at domestic activities (verses 13, 15, 19, 22) she is quite active outside the home as well. She is a successful businesswoman, considering a field and buying it (verse 16a), and is a viticulturist to boot (verse 16b). She is an entrepreneur who works late into the evening (verse 18), who plans ahead (verse 21), and who is not idle (verse 27). She knows how to dress for success (verse 22) and how to sell goods for a profit (verse 24). Her work compares favorably to merchant marines (verse14), and one suspects that the reason her husband is well known (verse 23) is because of her, not vice versa!
Indeed, the sentiments of verse 17 and verse 25 go far beyond both home and market: they are worthy of the mightiest of warriors (cf. Psalm 77:15; 83:8; Ezekiel 30:22; Nahum 2:1). It should come as no surprise, then, that the word “capable” (ayil) in verse 10 is the same word translated “strength” in 31:10 and “excellently” in 31:29. All three translations are apropos for this most amazing woman.
But this woman does more than simply succeed in business or at domestic duties. She is no uncaring tycoon: instead, she “opens her hand to the poor, and reaches out her hands to the needy” (verse 20; in Hebrew, the last phrase is the same used in verse 19a, thereby linking her provision for the poor to her other skills). This woman is also far from silent. She speaks with wisdom and the “teaching of kindness” (literally, the torah of hesed) is on her tongue (verse 26). Her strength, that is, appears to be as much moral as it is physical (cf. 8:14).
2. The last observation leads directly to the second important item. Within the world of Proverbs, the capable wife looks quite a bit like Woman Wisdom. She, too, is strong (compare 8:14 with 31:17, 25) and opens her mouth with wisdom (1:20-21, 24; cf. 31:26). She, too, “laughs at the time to come” (31:25; cf. 1:26). Indeed, the opening nine chapters of Proverbs present the student of wisdom as a son, listening to the instructions of his father (1:8; 2:1; etc.). Peppered throughout are speeches by Woman Wisdom (e.g., 1:20-33) who is to be desired rather than the temptations presented by the Strange Woman/Dame Folly (see 2:16-19; 7:10-20; 9:13-18).
Although it is not a narrative, one can “read” the rest of Proverbs as a story about this child who has been instructed at home by his parents about the ways of wisdom and folly. Proverbs 31:10-31 see this child out into the “real world,” far from home, and into all kinds of areas and subjects, without giving up on the quest for wisdom. In such a “story,” 31:10-31 can be seen as a picture of the child of chapters 1-9 back home, all grown up and “done good.” Most (!) important among the good and wise things he has done is “marry up.” His wife bears striking resemblance to the earlier depictions of Woman Wisdom; she incarnates, as it were, Wisdom. The son of Proverbs 1-9 has learned well and has chosen wisely.
The connections between the capable wife and Woman Wisdom might suggest another explanation for the picture in 31:10-31: that portrait may be a sapiential and mythological ideal as much as a patriarchal one. That is, this is no “real” woman, but Woman Wisdom. Only she could possibly work that hard!
1Ralph Waldo Emerson, “Divinity School Address (1838)” www.emersoncentral.com/divaddr.htm; accessed May 27, 2009).
About the Author
<img src=”https://www.workingpreacher.org/wp-content/uploads/2020/06/strawn_brent_2022_500px.jpg” alt=”Brent A. Strawn”/>

Professor of Old Testament; Professor of Law
Duke University Divinity School
Durham, North Carolina
Matthew Henry :: Commentary on Proverbs 31
Chapter 31
This chapter is added to Solomon’s proverbs, some think because it is of the same author, supposing king Lemuel to be king Solomon; others only because it is of the same nature, though left in writing by another author, called Lemuel; however it be, it is a prophecy, and therefore given by inspiration and direction of God, which Lemuel was under in the writing of it, and putting it into this form, as his mother was in dictating to him the matter of it. Here is,
• I. An exhortation to Lemuel, a young prince, to take heed of the sins he would be tempted to and to do the duties of the place he was called to (v. 1-9).
• II. The description of a virtuous woman, especially in the relation of a wife and the mistress of a family, which Lemuel’s mother drew up, not as an encomium of herself, though, no doubt, it was her own true picture, but either as an instruction to her daughters, as the foregoing verses were to her son, or as a direction to her son in the choice of a wife; she must be chaste and modest, diligent and frugal, dutiful to her husband, careful of her family, discreet in her discourse, and in the education of her children, and, above all, conscientious in her duty to God: such a one as this, if he can find her, will make him happy (v. 10-31).
Most interpreters are of opinion that Lemuel is Solomon; the name signifies one that is for God, or devoted to God; and so it agrees well enough with that honourable name which, by divine appointment, was given to Solomon (2 Sa. 12:25), Jedediah-beloved of the Lord. Lemuel is supposed to be a pretty, fond, endearing name, by which his mother used to call him; and so much did he value himself upon the interest he had in his mother’s affections that he was not ashamed to call himself by it. One would the rather incline to think it is Solomon that here tells us what his mother taught him because he tells us (ch. 4:4) what his father taught him. But some think (and the conjecture is not improbable) that Lemuel was a prince of some neighbouring country, whose mother was a daughter of Israel, perhaps of the house of David, and taught him these good lessons. Note,
• 1. It is the duty of mothers, as well as fathers, to teach their children what is good, that they may do it, and what is evil, that they may avoid it; when they are young and tender they are most under the mother’s eye, and she has then an opportunity of moulding and fashioning their minds well, which she ought not to let slip.
• 2. Even kings must be catechised; the greatest of men is less than the least of the ordinances of God.
• 3. Those that have grown up to maturity should often call to mind, and make mention of, the good instructions they received when they were children, for their own admonition, the edification of others, and the honour of those who were the guides of their youth.
Now, in this mother’s (this queen mother’s) catechism, observe,
• I. Her expostulation with the young prince, by which she lays hold of him, claims an interest in him, and awakens his attention to what she is about to say (v. 2): “What! my son? What shall I say to thee?” She speaks as one considering what advice to give him, and choosing out words to reason with him; so full of concern is she for his welfare! Or, What is it that thou doest? It seems to be a chiding question. She observed, when he was young, that he was too much inclined to women and wine, and therefore she found it necessary to take him to task and deal roundly with him. “What! my son? Is this the course of life thou intendest to lead? Have I taught thee no better than thus? I must reprove thee, and reprove thee sharply, and thou must take it well, for,”
• 1. “Thou art descended from me; thou art the son of my womb, and therefore what I say comes from the authority and affection of a parent and cannot be suspected to come from any ill-will. Thou art a piece of myself. I bore thee with sorrow, and I expect no other return for all the pains I have taken with thee, and undergone for thee, than this, Be wise and good, and then I am well paid.”
• 2. “Thou art devoted to my God; thou art the son of my vows, the son I prayed to God to give me and promised to give back to God, and did so” (thus Samuel was the son of Hannah’s vows); “Thou art the son I have often prayed to God to give his grace to (Ps. 72:1), and shall a child of so many prayers miscarry? And shall all my hopes concerning thee be disappointed?” Our children that by baptism are dedicated to God, for whom and in whose name we covenanted with God, may well be called the children of our vows; and, as this may be made a good plea with God in our prayers for them, so it may be made a good plea with them in the instructions we give them; we may tell them they are baptized, are the children of our vows, and it is at their peril if they break those bonds in sunder which in their infancy they were solemnly brought under.
• II. The caution she gives him against those two destroying sins of uncleanness and drunkenness, which, if he allowed himself in them, would certainly be his ruin.
• 1. Against uncleanness (v. 3): Give not thy strength unto women, unto strange women. He must not be soft and effeminate, nor spend that time in a vain conversation with the ladies which should be spent in getting knowledge and despatching business, nor employ that wit (which is the strength of the soul) in courting and complimenting them which he should employ about the affairs of his government. “Especially shun all adultery, fornication, and lasciviousness, which waste the strength of the body, and bring into it dangerous diseases. Give not thy ways, thy affections, thy conversation, to that which destroys kings, which has destroyed many, which gave such a shock to the kingdom even of David himself, in the matter of Uriah. Let the sufferings of others be thy warnings.” It lessens the honour of kings and makes them mean. Are those fit to govern others that are themselves slaves to their own lusts? It makes them unfit for business, and fills their court with the basest and worst of animals. Kings lie exposed to temptations of this kind, having wherewith both to please the humours and to bear the charges of the sin, and therefore they ought to double their guard; and, if they would preserve their people from the unclean spirit, they must themselves be patterns of purity. Meaner people may also apply it to themselves. Let none give their strength to that which destroys souls.
• 2. Against drunkenness, v. 4, 5. He must not drink wine or strong drink to excess; he must never sit to drink, as they used to do in the day of their king, when the princes made him sick with bottles of wine, Hos. 7:7. Whatever temptation he might be in from the excellency of the wine, or the charms of the company, he must deny himself, and be strictly sober, considering,
• (1.) The indecency of drunkenness in a king. However some may call it a fashionable accomplishment and entertainment, it is not for kings, O Lemuel! it is not for kings, to allow themselves that liberty; it is a disparagement to their dignity, and profanes their crown, by confusing the head that wears it; that which for the time unmans them does for the time unking them. Shall we say, They are gods? No, they are worse than the beasts that perish. All Christians are made to our God kings and priests, and must apply this to themselves. It is not for Christians, it is not for Christians, to drink to excess; they debase themselves if they do; it ill becomes the heirs of the kingdom and the spiritual priests, Lev. 10:9.
• (2.) The ill consequences of it (v. 5): Lest they drink away their understandings and memories, drink and forget the law by which they are to govern; and so, instead of doing good with their power, do hurt with it, and pervert or alter the judgment of all the sons of affliction, and, when they should right them, wrong them, and add to their affliction. It is a sad complaint which is made of the priests and prophets (Isa. 28:7), that they have erred through wine, and through strong drink they are out of the way; and the effect is as bad in kings, who when they are drunk, or intoxicated with the love of wine, cannot but stumble in judgment. Judges must have clear heads, which those cannot have who so often make themselves giddy, and incapacitate themselves to judge of the most common things.
• III. The counsel she gives him to do good.
• 1. He must do good with his wealth. Great men must not think that they have their abundance only that out of it they may made provision for the flesh, to fulfil the lusts of it, and may the more freely indulge their own genius; no, but that with it they may relieve such as are in distress, v. 6, 7. “Thou hast wine or strong drink at command; instead of doing thyself hurt with it, do others good with it; let those have it that need it.” Those that have wherewithal must not only give bread to the hungry and water to the thirsty, but they must give strong drink to him that is ready to perish through sickness or pain and wine to those that are melancholy and of heavy heart; for it was appointed to cheer and revive the spirits, and make glad the heart (as it does where there is need of it), not to burden and oppress the spirits, as it does where there is no need of it. We must deny ourselves in the gratifications of sense, that we may have to spare for the relief of the miseries of others, and be glad to see our superfluities and dainties better bestowed upon those whom they will be a real kindness to than upon ourselves whom they will be a real injury to. Let those that are ready to perish drink soberly, and it will be a means so to revive their drooping spirits that they will forget their poverty for the time and remember their misery no more, and so they will be the better able to bear it. The Jews say that upon this was grounded the practice of giving a stupifying drink to condemned prisoners when they were going to execution, as they did to our Saviour. But the scope of the place is to show that wine is a cordial, and therefore to be used for want and not for wantonness, by those only that need cordials, as Timothy, who is advised to drink a little wine, only for his stomach’s sake and his often infirmities, 1 Tim. 5:23.
• 2. He must do good with his power, his knowledge, and interest, must administer justice with care, courage, and compassion, v. 8, 9.
• (1.) He must himself take cognizance of the causes his subjects have depending in his courts, and inspect what his judges and officers do, that he may support those that do their duty, and lay those aside that neglect it or are partial.
• (2.) He must, in all matters that come before him, judge righteously, and, without fear of the face of man, boldly pass sentence according to equity: Open thy mouth, which denotes the liberty of speech that princes and judges ought to use in passing sentence. Some observe that only wise men open their mouths, for fools have their mouths always open, are full of words.
• (3.) He must especially look upon himself as obliged to be the patron of oppressed innocency. The inferior magistrates perhaps had not zeal and tenderness enough to plead the cause of the poor and needy; therefore the king himself must interpose, and appear as an advocate,
• [1.] For those that were unjustly charged with capital crimes, as Naboth was, that were appointed to destruction, to gratify the malice either of a particular person or of a party. It is a case which it well befits a king to appear in, for the preserving of innocent blood.
• [2.] For those that had actions unjustly brought against them, to defraud them of their right, because they were poor and needy, and unable to defend it, not having wherewithal to fee counsel; in such a case also kings must be advocates for the poor. Especially,
• [3.] For those that were dumb, and knew not how to speak for themselves, either through weakness or fear, or being over-talked by the prosecutor or over-awed by the court. It is generous to speak for those that cannot speak for themselves, that are absent, or have not words at command, or are timorous. Our law appoints the judge to be of counsel for the prisoner.
This description of the virtuous woman is designed to show what wives the women should make and what wives the men should choose; it consists of twenty-two verses, each beginning with a letter of the Hebrew alphabet in order, as some of the Psalms, which makes some think it was no part of the lesson which Lemuel’s mother taught him, but a poem by itself, written by some other hand, and perhaps had been commonly repeated among the pious Jews, for the ease of which it was made alphabetical. We have the abridgment of it in the New Testament (1 Tim. 2:9-10, 1 Pt. 3:1-6), where the duty prescribed to wives agrees with this description of a good wife; and with good reason is so much stress laid upon it, since it contributes as much as any one thing to the keeping up of religion in families, and the entail of it upon posterity, that the mothers be wise and good; and of what consequence it is to the wealth and outward prosperity of a house every one is sensible. He that will thrive must ask his wife leave. Here is,
• I. A general enquiry after such a one (v. 10), where observe,
• 1. The person enquired after, and that is a virtuous woman-a woman of strength (so the word is), though the weaker vessel, yet made strong by wisdom and grace, and the fear of God: it is the same word that is used in the character of good judges (Ex. 18:21), that they are able men, men qualified for the business to which they are called, men of truth, fearing God. So it follows, A virtuous woman is a woman of spirit, who has the command of her own spirit and knows how to manage other people’s, one that is pious and industrious, and a help meet for a man. In opposition to this strength, we read of the weakness of the heart of an imperious whorish woman, Eze. 16:30. A virtuous woman is a woman of resolution, who, having espoused good principles, is firm and steady to them, and will not be frightened with winds and clouds from any part of her duty.
• 2. The difficulty of meeting with such a one: Who can find her? This intimates that good women are very scarce, and many that seem to be so do not prove so; he that thought he had found a virtuous woman was deceived; Behold, it was Leah, and not the Rachel he expected. But he that designs to marry ought to seek diligently for such a one, to have this principally in his eye, in all his enquiries, and to take heed that he be not biassed by beauty or gaiety, wealth or parentage, dressing well or dancing well; for all these may be and yet the woman not be virtuous, and there is many a woman truly virtuous who yet is not recommended by these advantages.
• 3. The unspeakable worth of such a one, and the value which he that has such a wife ought to put upon her, showing it by his thankfulness to God and his kindness and respect to her, whom he must never think he can do too much for. Her price is far above rubies, and all the rich ornaments with which vain women adorn themselves. The more rare such good wives are the more they are to be valued.
• II. A particular description of her and of her excellent qualifications.
• 1. She is very industrious to recommend herself to her husband’s esteem and affection. Those that are good really will be good relatively. A good woman, if she be brought into the marriage state, will be a good wife, and make it her business to please her husband, 1 Co. 7:34. Though she is a woman of spirit herself, yet her desire is to her husband, to know his mind, that she may accommodate herself to it, and she is willing that he should rule over her.
• (1.) She conducts herself so that he may repose an entire confidence in her. He trusts in her chastity, which she never gave him the least occasion to suspect or to entertain any jealousy of; she is not morose and reserved, but modest and grave, and has all the marks of virtue in her countenance and behaviour; her husband knows it, and therefore his heart doth safely trust in her; he is easy, and makes her so. He trusts in her conduct, that she will speak in all companies, and act in all affairs, with prudence and discretion, so as not to occasion him either damage or reproach. He trusts in her fidelity to his interests, and that she will never betray his counsels nor have any interest separate from that of his family. When he goes abroad, to attend the concerns of the public, he can confide in her to order all his affairs at home, as well as if he himself were there. She is a good wife that is fit to be trusted, and he is a good husband that will leave it to such a wife to manage for him.
• (2.) She contributes so much to his content and satisfaction that he shall have no need of spoil; he needs not be griping and scraping abroad, as those must be whose wives are proud and wasteful at home. She manages his affairs so that he is always before-hand, has such plenty of his own that he is in no temptation to prey upon his neighbours. He thinks himself so happy in her that he envies not those who have most of the wealth of this world; he needs it not, he has enough, having such a wife. Happy the couple that have such a satisfaction as this in each other!
• (3.) She makes it her constant business to do him good, and is afraid of doing any thing, even through inadvertency, that may turn to his prejudice, v. 12. She shows her love to him, not by a foolish fondness, but by prudent endearments, accommodating herself to his temper, and not crossing him, giving him good words, and not bad ones, no, not when he is out of humour, studying to make him easy, to provide what is fit for him both in health and sickness, and attending him with diligence and tenderness when any thing ails him; nor would she, no, not for the world, wilfully do any thing that might be a damage to his person, family, estate, or reputation. And this is her care all the days of her life; not at first only, or now and then, when she is in a good humour, but perpetually; and she is not weary of the good offices she does him: She does him good, not only all the days of his life, but of her own too; if she survive him, still she is doing him good in her care of his children, his estate, and good name, and all the concerns he left behind him. We read of kindness shown, not only to the living, but to the dead, Ruth 2:20.
• (4.) She adds to his reputation in the world (v. 23): Her husband is known in the gates, known to have a good wife. By his wise counsels, and prudent management of affairs, it appears that he has a discreet companion in his bosom, by conversation with whom he improves himself. By his cheerful countenance and pleasant humour it appears that he has an agreeable wife at home; for many that have not have their tempers strangely soured by it. Nay, by his appearing clean and neat in his dress, every thing about him decent and handsome, yet not gaudy, one may know he has a good wife at home, that takes care of his clothes.
• 2. She is one that takes pains in the duty of her place and takes pleasure in it. This part of her character is much enlarged upon here.
• (1.) She hates to sit still and do nothing: She eats not the bread of idleness, v. 27. Though she needs not work for her bread (she has an estate to live upon), yet she will not eat it in idleness, because she knows that we were none of us sent into this world to be idle, that when we have nothing to do the devil will soon find us something to do, and that it is not fit that those who will not labour should eat. Some eat and drink because they can find themselves nothing else to do, and needless visits must be received with fashionable entertainments; these are eating the bread of idleness, which she has no relish for, for she neither gives nor receives idle visits nor idle talk.
• (2.) She is careful to fill up time, that none of that be lost. When day-light is done, she does not then think it time to lay by her work, as those are forced to do whose business lies abroad in the fields (Ps. 104:23), but her business lying within-doors, and her work worth candle-light, with that she lengthens out the day; and her candle goes not out by night, v. 18. It is a mercy to have candle-light to supply the want of day-light, and a duty, having that advantage, to improve it. We say of an elaborate piece, It smells of the lamp.
• (3.) She rises early, while it is yet night (v. 15), to give her servants their breakfast, that they may be ready to go cheerfully about their work as soon as the day breaks. She is none of those who sit up playing at cards, or dancing, till midnight, till morning, and then lie in bed till noon. No; the virtuous woman loves her business better than her ease or her pleasure, is in care to be found in the way of her duty every hour of the day, and has more true satisfaction in having given meat to her household betimes in the morning than those can have in the money they have won, much more in what they have lost, who sat up all night at play. Those that have a family to take care of should not love their bed too well in a morning.
• (4.) She applies herself to the business that is proper for her. It is not in a scholar’s business, or statesman’s business, or husbandman’s business, that she employs herself, but in women’s business: She seeks wool and flax, where she may have the best of each at the best hand, and cheapest; she has a stock of both by her, and every thing that is necessary to the carrying on both of the woollen and the linen manufacture (v. 13), and with this she does not only set the poor on work, which is a very good office, but does herself work, and work willingly, with her hands; she works with the counsel or delight of her hands (so the word is); she goes about it cheerfully and dexterously, lays not only her hand, but her mind to it, and goes on in it without weariness in well-doing. She lays her own hands to the spindle, or spinning-wheel, and her hands hold the distaff (v. 19), and she does not reckon it either an abridgment of her liberty or a disparagement to her dignity, or at all inconsistent with her repose. The spindle and the distaff are here mentioned as her honour, while the ornaments of the daughters of Zion are reckoned up to their reproach, Isa. 3:18, etc.
• (5.) She does what she does with all her might, and does not trifle in it (v. 17); She girds her loins with strength and strengthens her arms; she does not employ herself in sitting work only, or in that which is only the nice performance of the fingers (there are works that are scarcely one remove from doing nothing); but, if there be occasion, she will go through with work that requires all the strength she has, which she will use as one that knows it is the way to have more.
• 3. She is one that makes what she does to turn to a good account, by her prudent management of it. She does not toil all night and catch nothing; no, she herself perceives that her merchandise is good (v. 18); she is sensible that in all her labour there is profit, and that encourages her to go on in it. She perceives that she can make things herself better and cheaper than she can buy them; she finds by observation what branch of her employment brings in the best returns, and to that she applies herself most closely.
• (1.) She brings in provisions of all things necessary and convenient for her family, v. 14. No merchants’ ships, no, not Solomon’s navy, ever made a more advantageous return than her employments do. Do they bring in foreign commodities with the effects they export? So does she with the fruit of her labours. What her own ground does not produce she can furnish herself with, if she have occasion for it, by exchanging her own goods for it; and so she brings her food from afar. Not that she values things the more for their being far-fetched, but, if they be ever so far off, if she must have them she knows how to come by them.
• (2.) She purchases lands, and enlarges the demesne of the family (v. 16): She considers a field, and buys it. She considers what an advantage it will be to the family and what a good account it will turn to, and therefore she buys it; or, rather, though she have ever so much mind to it she will not buy it till she has first considered it, whether it be worth her money, whether she can afford to take so much money out of her stock as must go to purchase it, whether the title be good, whether the ground will answer the character given of it, and whether she has money at command to pay for it. Many have undone themselves by buying without considering; but those who would make advantageous purchases must consider, and then buy. She also plants a vineyard, but it is with the fruit of her hands; she does not take up money, or run into debt, to do it, but she does it with what she can spare out of the gains of her own housewifery. Men should not lay out any thing upon superfluities, till, by the blessing of God upon their industry, they have got before-hand, and can afford it; and then the fruit of the vineyard is likely to be doubly sweet, when it is the fruit of honest industry.
• (3.) She furnishes her house well and has good clothing for herself and her family (v. 22): She makes herself coverings of tapestry to hang her rooms, and she may be allowed to use them when they are of her own making. Her own clothing is rich and fine: it is silk and purple, according to her place and rank. Though she is not so vain as to spend much time in dressing herself, nor makes the putting on of apparel her adorning, nor values herself upon it, yet she has rich clothes and puts them on well. The senator’s robes which her husband wears are of her own spinning, and they look better and wear better than any that are bought. She also gets good warm clothing for her children, and her servants’ liveries. She needs not fear the cold of the most pinching winter, for she and her family are well provided with clothes, sufficient to keep out cold, which is the end chiefly to be aimed at in clothing: All her household are clothed in scarlet, strong cloth and fit for winter, and yet rich and making a good appearance. They are all double clothed (so some read it), have change of raiment, a winter suit and a summer suit.
• (4.) She trades abroad. She makes more than she and her household have occasion for; and therefore, when she has sufficiently stocked her family, she sells fine linen and girdles to the merchants (v. 24), who carry them to Tyre, the mart of the nations, or some other trading city. Those families are likely to thrive that sell more than they buy; as it is well with the kingdom when abundance of its home manufactures are exported. It is no disgrace to those of the best quality to sell what they can spare, nor to deal in trade and send ventures by sea.
• (5.) She lays up for hereafter: She shall rejoice in time to come, having laid in a good stock for her family, and having good portions for her children. Those that take pains when they are in their prime will have the pleasure and joy of it when they are old, both in reflecting upon it and in reaping the benefit of it.
• 4. She takes care of her family and all the affairs of it, gives meat to her household (v. 15), to every one his portion of meat in due season, so that none of her servants have reason to complain of being kept short or faring hard. She gives also a portion (an allotment of work, as well as meat) to her maidens; they shall all of them know their business and have their task. She looks well to the ways of her household (v. 27); she inspects the manners of all her servants, that she may check what is amiss among them, and oblige them all to behave properly and do their duty to God and one another, as well as to her; as Job, who put away iniquity far from his tabernacle, and David, who would suffer no wicked thing in his house. She does not intermeddle in the concerns of other people’s houses; she thinks it enough for her to look well to her own.
• 5. She is charitable to the poor, v. 20. She is as intent upon giving as she is upon getting; she often serves the poor with her own hand, and she does if freely, cheerfully, and very liberally, with an out-stretched hand. Nor does she relieve her poor neighbours only, and those that are nigh at hand, but she reaches forth her hands to the needy that are at a distance, seeking opportunities to do good and to communicate, which is as good housewifery as any thing she does.
• 6. She is discreet and obliging in all her discourse, not talkative, censorious, nor peevish, as some are, that know how to take pains; no, she opens her mouth with wisdom; when she does speak, it is with a great deal of prudence and very much to the purpose; you may perceive by every word she says how much she governs herself by the rules of wisdom. She not only takes prudent measures herself, but gives prudent advice to others; and this not as assuming the authority of a dictator, but with the affection of a friend and an obliging air: In her tongue is the law of kindness; all she says is under the government of that law. The law of love and kindness is written in the heart, but it shows itself in the tongue; if we are kindly affectioned one to another, it will appear by affectionate expression. It is called a law of kindness, because it gives law to others, to all she converses with. Her wisdom and kindness together put a commanding power into all she says; they command respect, they command compliance. How forcible are right words! In her tongue is the law of grace, or mercy (so some read it), understanding it of the word and law of God, which she delights to talk of among her children and servants. She is full of pious religious discourse, and manages it prudently, which shows how full her heart is of another world even when her hands are most busy about this world.
• 7. That which completes and crowns her character is that she fears the Lord, v. 30. With all those good qualities she lacks not that one thing needful; she is truly pious, and, in all she does, is guided and governed by principles of conscience and a regard to God; this is that which is here preferred far before beauty; that is vain and deceitful; all that are wise and good account it so, and value neither themselves nor others on it. Beauty recommends none to God, nor is it any certain indication of wisdom and goodness, but it has deceived many a man who has made his choice of a wife by it. There may be an impure deformed soul lodged in a comely and beautiful body; nay, many have been exposed by their beauty to such temptations as have been the ruin of their virtue, their honour, and their precious souls. It is a fading thing at the best, and therefore vain and deceitful. A fit of sickness will stain and sully it in a little time; a thousand accidents may blast this flower in its prime; old age will certainly wither it and death and the grave consume it. But the fear of God reigning in the heart is the beauty of the soul; it recommends those that have it to the favour of God, and is, in his sight, of great price; it will last for ever, and bid defiance to death itself, which consumes the beauty of the body, but consummates the beauty of the soul.
• III. The happiness of this virtuous woman.
• 1. She has the comfort and satisfaction of her virtue in her own mind (v. 25): Strength and honour are her clothing, in which she wraps herself, that is, enjoys herself, and in which she appears to the world, and so recommends herself. She enjoys a firmness and constancy of mind, has spirit to bear up under the many crosses and disappointments which even the wise and virtuous must expect to meet with in this world; and this is her clothing, for defence as well as decency. She deals honourably with all, and she has the pleasure of doing so, and shall rejoice in time to come; she shall reflect upon it with comfort, when she comes to be old, that she was not idle or useless when she was young. In the day of death it will be a pleasure to her to think that she has lived to some good purpose. Nay, she shall rejoice in an eternity to come; she shall be recompensed for her goodness with fulness of joy and pleasures for evermore.
• 2. She is a great blessing to her relations, v. 28.
• (1.) Her children grow up in her place, and they call her blessed. They give her their good word, they are themselves a commendation to her, and they are ready to give great commendations of her; they pray for her, and bless God that they had such a good mother. It is a debt which they owe her, a part of that honour which the fifth commandment requires to be paid to father and mother; and it is a double honour that is due to a good father and a good mother.
• (2.) Her husband thinks himself so happy in her that he takes all occasions to speak well of her, as one of the best of women. It is no indecency at all, but a laudable instance of conjugal love, for husbands and wives to give one another their due praises.
• 3. She gets the good word of all her neighbours, as Ruth did, whom all the city of her people knew to be a virtuous woman, Ruth 3:11. Virtue will have its praise, Phil. 4:8. A woman that fears the Lord, shall have praise of God (Rom. 2:29) and of men too. It is here shown,
• (1.) That she shall be highly praised (v. 29): Many have done virtuously. Virtuous women, it seems, are precious jewels, but not such rare jewels as was represented v. 10. There have been many, but such a one as this cannot be paralleled. Who can find her equal? She excels them all. Note, Those that are good should aim and covet to excel in virtue. Many daughters, in their father’s house, and in the single state, have done virtuously, but a good wife, if she be virtuous, excels them all, and does more good in her place than they can do in theirs. Or, as some explain it, A man cannot have his house so well kept by good daughters, as by a good wife.
• (2.) That she shall be incontestably praised, without contradiction, v. 31. Some are praised above what is their due, but those that praise her do but give her of the fruit of her hands; they give her that which she has dearly earned and which is justly due to her; she is wronged if she have it not. Note, Those ought to be praised the fruit of whose hands is praise-worthy. The tree is known by its fruits, and therefore, if the fruit be good, the tree must have our good word. If her children be dutiful and respectful to her, and conduct themselves as they ought, they then give her the fruit of her hands; she reaps the benefit of all the care she has taken of them, and thinks herself well paid. Children must thus study to requite their parents, and this is showing piety at home, 1 Tim. 5:4. But, if men be unjust, the thing will speak itself, her own works will praise her in the gates, openly before all the people.
• [1.] She leaves it to her own works to praise her, and does not court the applause of men. Those are none of the truly virtuous women that love to hear themselves commended.
• [2.] Her own works will praise her; if her relations and neighbours altogether hold their peace, her good works will proclaim her praise. The widows gave the best encomium of Dorcas when they showed the coats and garments she had made for the poor, Acts 9:39.
• [3.] The least that can be expected from her neighbours is that they should let her own works praise her, and do nothing to hinder them. Those that do that which is good, let them have praise of the same (Rom. 13:3) and let us not enviously say, or do, any thing to the diminishing of it, but be provoked by it to a holy emulation. Let none have an ill report from us, that have a good report even of the truth itself. Thus is shut up this looking-glass for ladies, which they are desired to open and dress themselves by; and, if they do so, their adorning will be found to praise, and honour, and glory, at the appearing of Jesus Christ.
Twenty chapters of the book of Proverbs (beginning with ch. 10 and ending with ch. 29), consisting mostly of entire sentences in each verse, could not well be reduced to proper heads, and the contents of them gathered; I have therefore here put the contents of all these chapters together, which perhaps may be of some use to those who desire to see at once all that is said of any one head in these chapters. Some of the verses, perhaps, I have not put under the same heads that another would have put them under, but the most of them fall (I hope) naturally enough to the places I have assigned them.
• 1. Of the comfort, or grief, parents have in their children, according as they are wise or foolish, godly or ungodly, ch. 10:1; 15:20; 17:21, 25; 19:13, 26; 23:15, 16, 24, 25; 27:11; 29:3
• 2. Of the world’s insufficiency, and religion’s sufficiency, to make us happy (ch. 10:2, 3; 11:4) and the preference to be therefore given to the gains of virtue above those of this world, ch. 15:16, 17; 16:8, 16; 17:1; 19:1; 28:6, 11
• 3. Of slothfulness and diligence, ch. 10:4, 26; 12:11, 24, 27; 13:4, 23; 15:19; 16:26; 18:9; 19:15, 24; 20:4, 13; 21:5, 25, 26; 22:13, 29; 24:30-34; 26:13-16; 27:18, 23, 27; 28:19. Particularly the improving or neglecting opportunities, ch. 6:6; 10:5
• 4. The happiness of the righteous, and the misery of the wicked, ch. 10:6, 9, 16, 24, 25, 27-30; 11:3, 5-8, 18-21, 31; 12:2, 3, 7, 13, 14, 21, 26, 28; 13:6, 9, 14, 15, 21, 22, 25; 14:11, 14, 19, 32; 15:6, 8, 9, 24, 26, 29; 20:7; 21:12, 15, 16, 18, 21; 22:12; 28:10, 18; 29:6
• 5. Of honour and dishonour, ch. 10:7; 12:8, 9; 18:3; 26:1; 27:21. And of vain-glory, ch. 25:14, 27; 27:2
• 6. The wisdom of obedience, and folly of disobedience, ch. 10:8, 17; 12:1, 15; 13:1, 13, 18; 15:5, 10, 12, 31, 32;19:16; 28:4, 7, 9
• 7. Of mischievousness and usefulness, ch. 10:10, 23; 11:9-11, 23, 27; 12:5, 6, 12, 18, 20; 13:2; 14:22; 16:29, 30; 17:11; 21:10; 24:8; 26:23, 27
• 8. The praise of wise and good discourse, and the hurt and shame of an ungoverned tongue, ch. 10:11, 13, 14, 20, 21, 31, 32; 11:30; 14:3; 15:2, 4, 7, 23, 28; 16:20, 23, 24;17:7; 18:4, 7, 20, 21; 20:15; 21:23; 23:9; 24:26; 25:11
• 9. Of love and hatred, peaceableness and contention, ch. 10:12; 15:17; 17:1, 9, 14, 19; 18:6, 17-19; 20:3; 25:8; 26:17, 21; 29:9
• 10. Of the rich and poor, ch. 10:15, 22; 11:28; 13:7, 8; 14:20, 24; 18:11, 23; 19:1, 4, 7, 22; 22:2, 7; 28:6, 11; 29:13
• 11. Of lying, fraud, and dissimulation, and of truth and sincerity, ch. 10:18; 12:17, 19, 22; 13:5; 17:4; 20:14, 17; 26:18, 19, 24-26, 28
• 12. Of slandering, ch. 10:18; 16:27; 25:23
• 13. Of talkativeness and silence, ch. 10:19; 11:12; 12:23; 13:3; 17:27, 28; 29:11, 20
• 14. Of justice and injustice, ch. 11:1; 13:16; 16:8, 11; 17:15, 26; 18:5; 20:10, 23; 22:28; 23:10, 11; 29:24
• 15. Of pride and humility, ch. 11:2; 13:10; 15:25, 33; 16:5, 18, 19; 18:12; 21:4; 25:6, 7; 28:25; 29:23
• 16. Of despising and respecting others, ch. 11:12; 14:21
• 17. Of tale-bearing, ch. 11:13; 16:28; 18:8; 20:19; 26:20, 22
• 18. Of rashness and deliberation, ch. 11:14; 15:22; 18:13; 19:2; 20:5, 18; 21:29; 22:3; 25:8-10
• 19. Of suretiship, ch. 11:15; 17:18; 20:16; 22:26, 27; 27:13
• 20. Of good and bad women, or wives, ch. 11:16, 22; 12:4; 14:1; 18:22; 19:13, 14; 21:9, 19; 25:24; 27:15, 16
• 21. Of mercifulness and unmercifulness, ch. 11:17; 12:10; 14:21; 19:17; 21:13
• 22. Of charity to the poor, and uncharitableness, ch. 11:24-26; 14:31; 17:5; 22:9, 16, 22, 23; 28:27; 29:7
• 23. Of covetousness and contentment, ch. 11:29; 15:16, 17, 27; 23:4, 5
• 24. Of anger and meekness, ch. 12:16; 14:17, 29; 15:1, 18; 16:32; 17:12, 26; 19:11, 19; 22:24, 25; 25:15, 28; 26:21; 29:22
• 25. Of melancholy and cheerfulness, ch. 12:25; 14:10, 13; 15:13, 15; 17:22; 18:14; 25:20, 25
• 26. Of hope and expectation, ch. 13:12, 19;
• 27. Of prudence and foolishness, ch. 13:16; 14:8, 18, 33; 15:14, 21; 16:21, 22; 17:24; 18:2, 15; 24:3-7; 7:27; 26:6-11; 28:5
• 28. Of treachery and fidelity, ch. 13:17; 25:13, 19
• 29. Of good and bad company, ch. 13:20; 14:7; 28:7; 29:3
• 30. Of the education of children, ch. 13:24; 19:18; 20:11; 22:6, 15; 23:12; 14:14; 29:15, 17
• 31. Of the fear of the Lord, ch. 14:2, 26, 27; 15:16, 33; 16:6; 19:23; 22:4; 23:17, 18
• 32. Of true and false witness-bearing, ch. 14:5, 25; 19:5, 9, 28; 21:28; 24:28; 25:18
• 33. Of scorners, ch. 14:6, 9; 21:24; 22:10; 24:9; 29:8
• 34. Of credulity and caution, ch. 14:15, 16; 27:12
• 35. Of kings and their subjects, ch. 14:28, 34, 35; 16:10, 12-15; 19:6, 12; 20:2, 8, 26, 28; 22:11; 24:23-25; 30:2-5; 28:2, 3, 15, 16; 29:4, 12, 14, 26
• 36. Of envy, especially envying sinners, ch. 14:30; 23:17, 18; 24:1, 2, 19, 20; 27:4
• 37. Of God’s omniscience, and his universal providence, ch. 15:3, 11; 16:1, 4, 9, 33; 17:3; 19:21; 20:12, 24; 21:1, 30, 31; 29:26
• 38. Of a good and ill name, ch. 15:30; 22:1
• 39. Of men’s good opinion of themselves, ch. 14:12; 16:2, 25; 20:6; 21:2; 26:12; 28:26
• 40. Of devotion towards God, and dependence on him, ch. 16:3; 18:10; 23:26; 27:1; 28:25; 29:25
• 41. Of the happiness of God’s favour, ch. 16:7; 29:26
• 42. Excitements to get wisdom, ch. 16:16; 18:1; 19:8, 20; 22:17-21; 23:15, 16, 22-25; 24:13, 14; 27:11
• 43. Cautions against temptations, ch. 16:17; 29:27
• 44. Of old age and youth, ch. 16:31; 17:6; 20:29
• 45. Of servants, ch. 17:2; 19:10; 29:19, 21
• 46. Of bribery, ch. 17:8, 23; 18:16; 21:14; 28:21
• 47. Of reproof and correction, ch. 17:10; 19:25, 29; 20:30; 21:11; 25:12; 26:3; 27:5, 6, 22; 28:23; 29:1
• 48. Of ingratitude, ch. 17:13
• 49. Of friendship, ch. 17:17; 18:24; 27:9, 10, 14, 17
• 50. Of sensual pleasures, ch. 21:17; 23:1-3, 6-8, 19-21; 27:7
• 51. Of drunkenness, ch. 20:1; 23:23, 29-35
• 52. Of the universal corruption of nature, ch. 20:9
• 53. Of flattery, ch. 20:19; 26:28; 28:23; 29:5
• 54. Of undutiful children, ch. 20:20; 28:24
• 55. Of the short continuance of what is ill-gotten, ch. 20:21; 21:6, 7; 22:8; 28:8
• 56. Of revenge, ch. 20:22; 24:17, 18, 29
• 57. Of sacrilege, ch. 20:25
• 58. Of conscience, ch. 20:27; 27:19
• 59. Of the preference of moral duties before ceremonial, ch. 15:8; 21:3, 27
• 60. Of prodigality and wastefulness, ch. 21:20
• 61. The triumphs of wisdom and godliness, ch. 21:22; 24:15, 16
• 62. Of frowardness and tractableness, ch. 22:5
• 63. Of uncleanness, ch. 22:14; 23:27, 28
• 64. Of fainting in affliction, ch. 24:10
• 65. Of helping the distressed, ch. 14:11, 12;
• 66. Of loyalty to the government, ch. 24:21, 22;
• 67. Of forgiving enemies, ch. 25:21, 22
• 68. Of causeless curse, ch. 26:2
• 69. Of answering fools, ch. 26:4, 5;
• 70. Of unsettledness and unsatisfiedness, ch. 27:8, 20;
• 71. Of cowardliness and courage, ch. 28:1
• 72. The people’s interest in the character of their rulers, ch. 28:12, 28; 29:2, 16; 11:10, 11
• 73. The benefit of repentance and holy fear, ch. 28:13, 14;
• 74. The punishment of murder, ch. 28:17
• 75. Of hastening to be rich, ch. 28:20, 22;
• 76. The enmity of the wicked against the godly, ch. 29:10, 27;
• 77. The necessity of the means of grace, ch. 29:18
Be Kind To One Another Not Quarrelsome
VERSE OF THE DAY
Ephesians 4:32 (New Living Translation)
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Instead, be kind to each other, tenderhearted, forgiving one another, just as God through Christ has forgiven you.
Instead be gentle loving and kind to one another not quarrelsome forgive of each other just as God through Christ alone has forgiven you being tender hearted in the image of Jesus
One example comes from Ephesians 4:32: “Be kind and compassionate to one another, forgiving each other, just as in Christ God has forgiven you.”Oct 15, 2021
What Does Ephesians 4:32 Mean? ►
And be kind and compassionate to one another, forgiving one another, just as God also forgave you in Christ.
Ephesians 4:32(HCSB)
Verse Thoughts
Forgiveness was a matter that was dear to the heart of our compassionate God – and forgiveness paid a tremendous part in the redemption of mankind. Forgiveness of sin is what fallen man yearns for and yet is incapable of receiving, unless he comes to the foot of the cross and is washed clean by the blood of the Lamb, for there is no forgiveness of sins – except through the shed blood of the Lord Jesus Christ.
Forgiveness was also a theme that was close to the heart of our kind and gracious Lord Jesus and much of His teaching and training surrounds the principle of forgiveness – gracious, beautiful, unconditional forgiveness. Forgiveness was one of the final thoughts on the heart of our Messiah as He hung on the cross – and uttered those universe-shattering words, Father, forgive them for they know not what they do.
Forgiveness should be a subject to which we should also play close attention for forgiveness is one of the godly garments with which we have been covered and clothed – and our call to kindness, compassion and forgiveness rests on the immeasurable forgiveness and mercy that each of us have received in Christ Jesus.
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It seems to be the case that those who are not able to forgive have never come to an understanding how much they have been forgiven – for the more understanding we have of the grace that we have received the deeper our gratitude and the greater our capacity to forgive other people.
My Prayer
Loving heavenly Father, Thank You for Your grace, Your mercy, Your love and Your immeasurable forgiveness towards me. May I reflect You in my thoughts, words and deeds and I pray that I will be kind, compassionate and forgiving towards others just as You forgave me, in Christ, in Whose name I pray, AMEN.
Source: https://dailyverse.knowing-jesus.com/ephesians-4-32
Ephesians 4:32 Meaning of Be Kind and Compassionate
Aug 26, 2020 by Editor in Chief
Ephesians 4:32
“Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.”
Explanation and Commentary of Ephesians 4:32
If only all people would follow these commands, it would be a heavenly world. Paul’s imperative here encompasses the whole of the Christian life towards one another. Though he does not say in this verse to love one another, he does show key component parts of Christian love by this statement. The previous verse dealt with anger and malice, showing that there is no place for them in the heart of a Christian. Kindness, compassion, and forgiveness are what will take the place of those things in the heart of a believer

The grounds for this behavior is that this is the way our Master, our teacher, Jesus Christ behaved towards us. His death on the cross atoned for our sin, bringing us peace with God, redemption, justification, and adoption as his sons and daughters in Christ. But the other thing Christ accomplished on the cross was a perfect example of how we should be toward others. Our kindness is grounded in God’s kindness for us in sending his Son. Our compassion is modeled on Jesus’ compassion in his earthly ministry, and on the cross. And most importantly, our forgiveness is made possible by his forgiveness of us and is a model for us to imitate toward others. Thanks to Christ’s sacrifice, we are wholly unable to see a person’s sin against us as unpardonable. If we are unable to forgive, then we have not yet been forgiven (Mt 6:15).
Breaking Down the Key Parts of Ephesians 4:32
#1 “Be kind…”
Our being is rooted in God’s creation of us. We exist because he exists and spoke us into being. As we are being, we should live in kindness. Kindness should be a state of our being.

#2 “…and compassionate to one another,”
Compassion comes from being willing to feel along with others what they might be feeling. It is to understand the state and the pain someone is in and to show that we understand.
#3 “forgiving each other,”
Forgiveness is a superpower for the Christian who wants to live in perfect peace. We forgive others because God is the ultimate rememberer of wrongs on our behalf. He wants to be the one to exact vengeance when it is necessary (Ro 12:19). Forgiveness removes anger and wrath from our shoulders and leaves us in peace.

#4 “just as in Christ God forgave you.”
We forgive because we have been forgiven. God forgave us “in Christ.” His amazing plan to save the world was to send his Son to live on the earth, to never sin, but then die for the sin of the world. Whoever believes in him has been forgiven and will be able to forgive others.
Bible Study on Ephesians 4:32
3 Reasons Ephesians 4:32 Encourages Us to ‘Be Kind to One Another’
• Hope Bolinger
Author
• 2020
15 Sep

Be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you. – Ephesians 4:32
This year certainly has revealed the worst sides of people. From social media to in public, people have been unkind, unloving, and uncompassionate to one another.
In a world that promotes revenge over reconciliation, personal gain over kindness, and apathy over compassion, we may wonder how in the world we can emulate Ephesians 4:32 “be kind to one another” in an ever-growing hostile environment.
In this article, we’ll explore the context behind this passage Paul wrote in Ephesians, what the Bible says about kindness and forgiveness (as opposed to what our world appears to promote), and how to practically exemplify being kind to one another in our own lives.
Photo Credit: ©GettyImages/shironosov
Get Back to What You Love

The Context of Ephesians 4:32
The Ephesian church, in the middle of a metropolis in Asia Minor that was bursting full of pagan worship, seemed to start out well. In fact, they were known as “Christ’s church.” Nevertheless, divisions appeared to infiltrate the church later. They’d forgotten the purpose behind their mission and worst of all, had forgotten to carry out all their actions in love (Revelation 2:5).
In other words, they were going through the motions. They did everything else right. They refused to succumb to the cultural norms which worshipped pagan gods such as Artemis. They persevered under heavy

But they had not the love in which they’d started (1 Corinthians 13).
Under these circumstances, Paul writes this Gospel and extols the Ephesians to in humility consider others, and to love one another.
As mentioned in this commentary, Paul uses the first three chapters of Ephesians to give this church a few doctrinal reminders. But for this chapter, he chooses to go the practical route and also to remind them why they carry out certain duties.
After all, we can do all the right things and still get it wrong if we forget our true purpose and forget to love our neighbor in the process.
Although we do live in a different cultural and historical world than that of the Ephesians, the encouragement to seek revenge has permeated the history of mankind. The idea that perpetuates our media to “clap back,” to say the last word, to argue with friends and complete strangers in Facebook comments to prove you’re right, the principle behind all of these—to be rooted in anger—has existed throughout the history of sin.
Instead of taking the prideful, wrathful route, Paul reminds believers about kindness and forgiveness. After all, Jesus has shown both to us, so why shouldn’t we, in turn, do the same for other’s

What Does the Bible Say about Kindness?
Our culture sees kindness as a weakness. The Bible says the opposite. Let’s explore some verses below about kindness and its defining factors.
But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the evil. – Luke 6:35
Kindness involves loving everyone, not just those who treat us well. And not just those who are easy to love. After all, God shows kindness to everyone, even those whom we believe don’t deserve it. See the entire story of Jonah for confirmation of this.
So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith. – Galatians 6:10
We should especially exercise kindness to brothers and sisters of Christ. No matter if our personalities clash or we don’t always agree with one another, if we have a Christian in need, we should always find an opportunity to show them kindness.
And of course, we can point to Galatians 5:22 and show that one of the fruits of the Holy Spirit is kindness. Therefore, if we walk in step with the Spirit, if we hope to further in our spiritual journey, we need to bear the fruit of kindness.
For more verses on kindness, check out this article here.
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What does Ephesians 4:32 mean?
Paul’s final verse of this section offers three brief commands. First, he explicitly tells his readers to exhibit kindness. The focus is not merely on generic helpfulness. Paul is specifically thinking of compassion for other believers in the congregation.
Second, Paul uses the Greek word eusplanchnoi, which means to be “tenderhearted,” or “compassionate.” It is sometimes taken to mean “strong-hearted,” as well. Paul’s use of it here focuses on the idea of showing sympathy. Believers are not to be known for a harsh attitude, but rather for compassion. The account of the Good Samaritan offers Christ’s picture of living with compassion toward others (Luke 10:25–37).
Third, Paul commands readers to forgive one another. This instruction comes with an explanation, referring to the forgiveness believers have received from Christ (Matthew 18:21–35). Forgiveness is a unique characteristic of the Christian faith. Scripture often includes reminders of God’s forgiveness toward us. For example, Matthew 6:12, part of the “Lord’s Prayer,” asks God to “forgive us our debts, as we also have forgiven our debtors.” Matthew 26:28 reminds us that the blood of Jesus was specifically “poured out for many for the forgiveness of sins.”
Context Summary
Ephesians 4:17–32 is a valuable, highly practical explanation of how to live out a Christian life. Paul notes the difference between a life wallowing under the power of sin, as opposed to a life thriving in the power of Christ. Christians are called on to ”put away” the things which entangle unbelievers. This includes sins such as malice, slander, commotion, and bitterness. Instead, we should demonstrate a Christ-like attitude of love and forgiveness.
Chapter Summary
Truly understanding saving grace, as Paul explained in prior chapters, is the Christian’s first motivation for living a godly life. Here, Paul encourages believers to live in way which honors that gift. All saved Christians are part of a single, unified family, part of the ”body” of Christ. At the same time, different believers are given different talents. Some are called to positions of leadership and authority. All Christians should turn away from the ”old self” we were prior to being saved. Paul’s explanation of the ”new self” includes some basic, practical steps.
QUESTION
What does it mean to be kind to one another (Ephesians 4:32)?
ANSWER
In this day of entitlement, self-promotion, and impersonal, virtual relationships, many people have forgotten what it means to be kind to one another. To Christians, who are called to become like Jesus Christ, the Bible teaches, “Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you” (Ephesians 4:31–32, ESV).
The apostle Paul told the Ephesians to put away six sinful attitudes and behaviors: bitterness, wrath, anger, clamor, slander, and malice. Bitterness is an inward frame of mind that refuses to forgive. Wrath and anger are combined here to refer to violent outbreaks of uncontrolled human rage. Clamor speaks of shouting and loud quarreling. Slander means evil speaking, and the Greek word translated “malice” implies wickedness, which is at the root of all the other sins listed here. All these practices to be rejected center on our relationships with others.
In place of these things, believers are to put on kindness, tenderheartedness, and forgiveness. These three virtues also deal with interpersonal relationships. In the original Greek, the phrase rendered “be kind to one another” literally means “keep on becoming kind toward one another.” The graciousness of God, which is also found in Jesus Christ, shows us what it means to be kind to one another. Because God acts kindly toward us, we are to behave the same way toward others. Because Christ offered grace as the basis for our forgiveness, so too should we.
Being kind to one another is not optional for the people of God (Micah 6:8; Zechariah 7:9; 1 Peter 3:8). In the very next verses, Paul instructed the Ephesians to “imitate God, therefore, in everything you do, because you are his dear children. Live a life filled with love, following the example of Christ. He loved us and offered himself as a sacrifice for us, a pleasing aroma to God” (Ephesians 5:1–2, NLT). Walking in love means following the example of Jesus Christ.
Paul reiterated the teaching on kindness to the Colossians: “Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity” (Colossians 3:12–14). Paul mentioned several virtues that believers were to clothe themselves with or “put on”: compassion, kindness, humility, gentleness, patience, forgiveness, and love. Again, these all have to do with personal relationships.
Compassion and kindness are closely linked. Compassion can be defined as “heartfelt sympathy or empathy toward those who are suffering or in need.” Kindness is the helpful spirit that sees someone else in need and is motivated to respond through good deeds. Kindness is the tangible action that results from compassion. Kindness goes beyond mere words; it translates into helping and serving one another (Acts 28:2).
Kindness is one of the attributes of God (Titus 3:4), one of the fruits of the Spirit (Galatians 5:22), and one of the proofs of a faithful minister of the gospel (2 Corinthians 6:6). Being kind to one another is how we show love: “Love is patient, love is kind” (1 Corinthians 13:4).
Being kind to one another involves caring for others, bearing their burdens, and valuing them above ourselves (Romans 12:10; Galatians 6:2; Philippians 2:3). Kindness motivates us to speak life and encouragement to others instead of death and discouragement (Proverbs 16:24; Ephesians 4:29; 1 Thessalonians 5:11). Expressing support and affirmation instead of condemnation is characteristic of kindness (Proverbs 15:4).
Being kind to one another means finding a way to forgive rather than blame (Matthew 5:7; Luke 6:36; 10:37; James 2:13). Perhaps the most stunning example of this is found in God’s supreme act of kindness that provided for our forgiveness and salvation when He sent His Son to die for us on a cross: “Don’t you see how wonderfully kind, tolerant, and patient God is with you? Does this mean nothing to you? Can’t you see that his kindness is intended to turn you from your sin?” (Romans 2:4, NLT; see also Romans 11:22; Titus 3:4–7).
FOR FURTHER STUDY
Colossians and Philemon, Baker Exegetical Commentary on the New Testament by G.K. Beale
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Confront Conflicts
VERSE OF THE DAY
Matthew 18:15 (New Living Translation)
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“If another believer sins against you, go privately and point out the offense. If the other person listens and confesses it, you have won that person back.
If your brother or sister in God’s family does something wrong, go and tell them what they did wrong. Do this when you are alone with them. If they listen to you, then you have helped them to be your brother or sister again. You helped in the understanding of their wrong and they have accepted their offenses and realized their wrong offense
15 “If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. 16 But if he does not listen, take one or two others along with you, that every word may be confirmed by the evidence of two or three witnesses.Aug 14, 2019
What does the Bible say about disagreements with friends?
“Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you.” “A perverse person stirs up conflict, and a gossip separates close friends.” “Above all, keep loving one another earnestly, since love covers a multitude of sins.Apr 3, 2020
How do you handle conflict with unbelievers?
God’s Word helps us handle conflict in a godly way so He can use it for good:
1. Own it. If you’ve messed up, own it. Own it fully because the offense is against a Holy God—don’t explain it away. …
2. Speak Truth. If you’ve been hurt, go to the person humbly and talk tothem. Listen to them. …
3. Give grace. Be quick to forgive.
Mar 7, 2016
How do you confront someone in a godly manner?
Christians should handle confrontation with grace and truth, approaching their brothers and sisters using God’s Word, pointing them to Jesus, and forgiving them for any wrong committed. Confronting others should be a process of gentle correction filled with compassion as well as firmness.Oct 29, 2020

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How Should Christians Handle Confrontation? The Biblical Answer
How did Jesus confront?
Jesus frequently entered into prophetic debate with the religious leaders who were trying to trap him and then accepted invitations to eat in their homes. Even on the cross, he connected to his enemies by asking his Father to forgive them.Oct 7, 2019

https://www.faithward.org › jesus-an…
How Did Jesus Deal with Conflict? | Faithward.org
What does God say about conflict?
Biblical Examples of Conflict Resolution
Perhaps the most well known passage on conflict resolution is Matthew 18:15-21. God clearly lays out the steps to take to deal with someone who has sinned against you. These build upon each other and should be followed in order.Oct 21, 2019

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Examples of Biblical Conflict Resolution Activities
What Does Matthew 18:15 Mean? ►
“If your brother sins against you, go and rebuke him in private. If he listens to you, you have won your brother.
Matthew 18:15(HCSB)
Verse Thoughts
Christ gave a beautiful lesson in humility and meekness, when He set a little child in the midst of His disciples, to exemplify what our Christian lives should be like. And there continues to be a great need for humility in the church today, but the cost of true humility is high.
Too often today we quickly react to the offences of others with caustic remarks.. or an unkind attitude against a brother or sister.. who has consciously or unconsciously offended us, hurt our feelings or sinned against us. Too often we gossip about it to others.. rather than seeking to address the issue in a godly and gracious way.
But the Bible has set out clear guidelines on how to deal with a situation where a brother or sister in Christ has sinned against us.. or caused us some harm or distress – and it is rooted in humility and grace. The Lord Jesus Christ was our perfect example of a truly humble man.. for He set aside His eternal glory to seek and to save that which was lost. Just like a caring Shepherd is happy to find his lost sheep, so the Lord Jesus always rejoices when the straying sinner turns away from sin and back to Himself.
In like manner, if a brother wrongs us it is important to address the issue, so as to prevent it from fostering into bitterness or resentment, but it should be carried out in humility and grace – and it should be addressed in private. The first important step in addressing such as issue it to go to the person privately and explain the fault or wrong-doing, while speaking the truth in love. And we are told that if he listens to you, you have won your brother.
No matter how we have been wronged it is important to follow the scriptural guidelines. First, we should go and correct a Christian brother in private.. but our words should be seasoned with salt, and our attitude should reflect a Christ-like humility; a godly gentleness and Spirit-filled patience – so that we are enabled to give and to receive correction in truth and in love.
However deeply we have been wronged we should never permit ungodly communication to proceed out of our mouth.. for a righteous word fitly spoken is like golden apples on a beautiful silver tray. A gracious correction or a gentle answer is more likely to divert an angry response.. for a wholesome word is like a tree of life – but words that are spoken in haste or harshly delivered stir up anger and strife.
May our lives reflect Christ’s gentle humility. May we learn to speak the truth in love to our brothers and sisters in Christ.. in a godly and biblical way – and may we bow down our ear to the wise words of correction that we may receive from others.. so that we may grow in grace and in a knowledge of our Lord and Saviour Jesus Christ, to His praise and glory.
Source: https://dailyverse.knowing-jesus.com/matthew-18-15
Source: https://dailyverse.knowing-jesus.com/matthew-18-15
Here’s a question I’m sure you’ve been asking yourself: Is the “real presence” really present in the biblical material?
The answer is “yes,” but we don’t find it where we might expect, either in the Gospel narratives of the Lord’s Supper in Matthew 26, Mark 14, or Luke 22, or in 1 Corinthians 11; rather it is here in the middle of Matthew 18. The declaration of the real presence of Jesus “where two or three are gathered” in his name, is the heart and soul of Matthew — both chapter 18 and the book as a whole.
Matthew 18:15-20 begins with an all too likely hypothetical situation: “If your brother sins against you….,” which is followed by a second hypothetical, “If your brother refuses to listen…” which bears the not-purely-hypothetical truth to all of us who have brothers. If you have a brother (or sister) he (or she) will sin against you sooner or later; this is the nature of brothers (and/or sisters).
The NRSV translates this opening phrase “If another member of the church sins against you….” On one level this translation is a little unsatisfying, as it favors inclusivity over intimacy; thinking of the sinner here as a brother, or sister, or close companion brings the need for resolution to an immediacy, a sense of importance that may be lost in thinking only generally of another “member of the church.” And, ironically, the perceived inclusivity of “member of the church” may actually serve to limit the application of Jesus’ teaching by focusing one on church-relationships, and not all relationships.
But it should also be noted that the community is in play, the word “church” (or better “assembly”) does follow in verse 17, and the tensions and trials which arise from the sins we commit against one another do have an impact not just on individual relationships, but on the community as a whole. At stake in this issue of sin, confrontation, repentance and forgiveness is the presence of God and what it means for us.
The flow of the passage is important to make note of, as there is movement from the individual to the communal. Where there is sin, Jesus says, confront it directly, one-to-one, face-to-face. If this does not solve the problem, include someone else in the conversation, and if all else fails take it to the community as a whole. From individual confrontation to communal attention, the movement of the passage is a progression that follows the development of the hypothetical conflict from its origins in individual matters to its conclusion at the community level. At each point along the way sin has implications for everyone involved.
The harmony of Jesus’ teaching about conflict and the role of witnesses with both Deuteronomistic and Levitical codes (see chapter 19:15ff in both books) is often noted. But there is something subtly different here. Jesus is not instructing us to bring witnesses to testify against our “brother” who has sinned against us, but to testify to the exchange between brother and sister.
This is not just about safety in numbers, but the safety of the numbers. The health and welfare of the community are part and parcel of the problem of sin between two of the community’s individual parts. At each point along the way, from the start as two individuals are together to the inclusion of witnesses and supporter to the involvement of the assembly as a whole, there is something else at stake.
Back, now, to the real presence of Christ. Following his teaching on the progression of the confrontation of sin in an attempt to reconcile, Jesus teaches that any sinner so committed to his/her position that they will refuse to listen even to the church is to be treated like “a Gentile and a tax collector.” It is ironic (and probably intentionally so) that this line follows the parable of the lost sheep and precedes the response to Peter’s question about how often one has to forgive a brother who sins (repeatedly) against you.
Jesus says, essentially, that being a member of the church means you have a responsibility. If your sheep gets lost you don’t look for an hour and call it quits. You get out there and find that sheep. If your brother sins against you seventy-seven times (another hypothetical certainty), that’s how many times you forgive him. And of course, we know from the Gospel of Matthew how Jesus treated the Gentiles and tax collectors.
Notice that Jesus follows this with talk about the power of agreement, saying that anything that is agreed upon by two on earth will be done for them by the Father in heaven. This is a promise. But notice as well that this is not where Jesus ends. Jesus says last, “where two or three are gathered in my name, I am there among them.” There is no question of agreement at this point. Jesus is present, really present, where two or three are gathered in the Divine Name, not just where two or three agree in Jesus’ name, but where two are three are gathered; presumably this includes the two who cannot listen to each other about a matter of sin, and how to handle it. Even there, perhaps especially there, Christ Jesus is present.
The subject matter of this passage could not be more fitting for Christian communities in every age, place, and situation. One of the things that plagues most Christian communities (and other communities no doubt) is the inability to handle confrontation, disagreement and our mutual accountability when it comes to sin. We simply don’t know how to live together, fight together, and stay together. And this is because we all of us — and not just our brother or sister — are sinners.
Jesus offers a simple guide to help us handle our sin and its consequences here. But far more importantly Jesus promises us that he is present, that his presence is real for us, when we are gathered in his name — both in agreement, and in sin. Within the context of the overarching narrative of Matthew, which is governed by the promised real presence of God, in the promise of child named Emmanuel, God With Us (1:23) and in this God’s parting assurance to us that he is with us always (28:20), this is the Good News for us who are members with one another of Christ’s church.
What does Matthew 18:15 mean?
In the previous verses, Jesus has warned His disciples about the grave seriousness of leading any of the other believers into sinfulness. He has also warned them not to despise or disrespect other believers, even ones who have gone astray. After all, God the Father’s will is that none of the believers in Jesus should perish or be eternally separated from Him (Matthew 18:10–14).
But what should the community of believers do if someone does fall into sin? How can they both take sinfulness seriously and attempt to bring the sinner back to faithfulness? Jesus gives a process for doing exactly that.
He begins by describing a scenario in which one among them sins. Some scholars question how the words “against you” should be read in this verse. Some earlier Greek manuscripts don’t have those two words, simply saying “If your brother sins.” Is Jesus talking about someone who sins only against another believer? Or someone who offends or does something disagreeable? Or is this someone who sins in any obviously and truly clear way? It’s reasonable that the same process should be applied in all cases.
If another believer in Jesus sins against us—or if we become aware of the clear and obvious sin of another Jesus-follower—Jesus insists that the first step is always to have a private conversation with the person. This is often the most effective step in helping anyone to recognize and repent from sin. However, it’s only likely to work if one approaches that person in childlike love and humility and without despising him or her. The goal is to keep this person as a brother or sister, not to shame or humiliate them.
If the result is not repentance, and we are still convinced of this person’s ongoing sin, it is time to carefully bring someone else into the conversation (Matthew 18:16).
Context Summary
Matthew 18:15–20 describes the process Jesus gives to the disciples for dealing with sin-related conflict among a group of believers. The first step is for the one who is wronged to go and speak privately with the one who has sinned in hopes of restoring the relationship. If the sinful person refuses to repent, the same wronged person should return with one or two others and then take the issue to the church or assembly. If repentance never happens, that person should be treated as an outsider. This is also the process Christians are expected to follow in cases of disagreements or other arguments: individually, then privately, then publicly.
Chapter Summary
Jesus uses two questions from the disciples to teach important lessons. The “greatest” in the kingdom is the one who humbles himself like a child. Temptation is unavoidable in earthly life, but it’s worth going to extremes to avoid falling for it. Even so, those who fall should not be hated and despised. God the Father values them highly and wants none of them to perish. In fact, Jesus lays out a clear, careful process to confront sin in others before removing them from the community. Christ also replies to Peter’s question about forgiveness with a parable. This story represents both God’s amazing forgiveness, and the way we ought to respond as Christians
God’s Perfect Timing
I believe everything always happens for a reason and that I’m God’s timing it’s always in God’s plan that things happen
What does in God’s perfect time mean?
For us, God’s timing often feels like a long, desperate delay. God’s perfect timing does two things: It grows our faith as we are forced to wait and trust in God and it makes certain that He, and He alone, gets the glory and praise for pulling us through.Apr 20, 2017

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God’s timing is perfect and He has the final say – Baltimore Sun
What is God’s time?
God’s time (metaphysical time) has no intrinsic metric and is constituted purely by the divine life itself (Padgett 1992, 2001; DeWeese 2002, 2004). If God is omnitemporal, his metaphysical time does map in some way onto our physical time.

https://iep.utm.edu › god-time
God and Time | Internet Encyclopedia of Philosophy
What does it mean Isaiah 40 31?
The path of the righteous (verse 31) entails patience and waiting on the future glory of Christ to be revealed, but also the promise of strength to meet out trials and temptations here and now, and to do righteous acts to honor the Lord who bought us. The waiting does not mean empty time or space.Aug 11, 2020

https://neshobademocrat.com › stories
How shall I live?/Isaiah 40:30-31 – The Neshoba Democrat
What does appointed time mean in the Bible?
The Appointed Time
In Leviticus 23, there are two different Hebrew words that translate “feast.” The first word is “Mo-ahd,” and is often translated “appointed time.” Mo-ahd means to set an appointment, as in a set time or season, for a specific assembly or festival.Oct 10, 2016
What is the verse Jeremiah 29 11?
“’For I know the plans I have for you,’ declares the Lord, ‘plans to prosper you and not to harm you, plans to give you a hope and a future. ‘” — Jeremiah 29:11. Jeremiah 29:11 is one of the most often-quoted verses in the Bible.Mar 31, 2021
What is perfect in the Bible?
In Jewish scripture certain individuals such as Abraham and Noah are referred to as perfect because of their obedience to God. In these passages perfect is used as a synonym for complete, and perfect obedience to God is simply complete obedience to God.

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When the time is right the Lord will make it happen?
Isaiah 60:22 When The Time Is Right I,The Lord Will Make It Happen: Bible Verse Quote Cover Composition A5 Size Christian Gift Ruled Journal Notebook …

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Isaiah 60:22 When The Time Is Right I,The Lord Will Make It Happen …
7 Bible Verses About God’s Perfect Timing – Abide and Seek
7 Bible Verses About God’s Perfect Timing

In the midst of hardships, we tend to feel our prayers and cries to God aren’t being heard because we may not see an immediate change in our situations. This is a misconception of how our relationship with God actually should be. We are to put our all our trust into God’s hands, after all, “God is greater than our heart, and he knows everything.” 1 John 3:20. And just because we do not see an immediate change doesn’t mean God never heard you, because He has!
The following 7 Bible verses are just a few words from God that reassure us that God’s timing is always perfect, even when we cannot see it!
1. He Is Patient- 2 Peter 3:8-9
“ But do not forget this one thing, dear friends: With the Lord a day is like a thousand years, and a thousand years are like a day. The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance.”
What we may comprehend as seeing a slow response is due to God not listening to us, we are not taking time to be patient. God is patient with us and we in return should be patient with him.
It is very easy to compare ourselves to others and wonder why something has come through for them but it has yet to happen for us. We need to understand that there is a purpose and reason for something not happening or not changing. I feel it is us that needs to be doing the changing, starting with being patient.
2. God Directs- Proverbs 16:9
“ In their hearts humans plan their course, but the Lord establishes their steps.”
We are all guilty of pre-planning out our future, sometimes it is good but many times it is not. When we create a long-term plan in our hearts, we then quickly find ourselves disappointed and even lost. But if we confide in the Lord and let Him bring us to where we need to be, there isn’t any room for these hurt feelings and the steps we took to get to these great moments in our lives are enjoyed throughout our journey.
3. His Timing- Ecclesiastes 3:1
“There is a time for everything, and a season for every activity under the heavens”
God never promised us that our life on earth would be easy, but He did say that there is a time and season for everything. If you continue reading through verse 8 you will see how many things that we consider good end up countering with something we consider bad, but God has told us there is a purpose for it all. Verse 2-8 it reads, “ a time to be born and a time to die, a time to plant and a time to uproot, a time to kill and a time to heal, a time to tear down and a time to build, a time to weep and a time to laugh, a time to mourn and a time to dance, a time to scatter stones and a time to gather them, a time to embrace and a time to refrain from embracing,a time to search and a time to give up, a time to keep and a time to throw away,a time to tear and a time to mend, a time to be silent and a time to speak, a time to love and a time to hate, a time for war and a time for peace.”
4. Live For Today-Proverbs 27:1
“ Do not boast about tomorrow, for you do not know what a day may bring.”
Recognizing that each day we rise from our beds we have only God to thank for it. We do not know what tomorrow will bring so we should celebrate each day and live by honoring God in the gift of life we often take for granted.
Our lives can change in a blink of an eye which gives us an even more powerful purpose to live for today and not brag about anything that may come tomorrow because we may not see tomorrow. God has given us today and we should rejoice in these moments, not future ones.
5. Hope And A Future- Jeremiah 29:11-12
“ For I know the plans I have for you,” declares the Lord, “plans to prosper you and not to harm you, plans to give you hope and a future. Then you will call on me and come and pray to me, and I will listen to you.”
God has created a plan for each one of us but the way we go about trusting His plan can dictate our overall happiness. When we pray we open up the communication line between God and ourselves. It allows us to go to Him before seeking help anywhere else and it shows our submission to Him and His plan for us. The plans He has for us always exceeds our wildest expectations because it aligns with what we are meant to be doing, not what we expect we should be doing.
6. Wait Quietly- Lamentations 3: 25-26
“The Lord is good to those whose hope is in him, to the one who seeks him; it is good to wait quietly for the salvation of the Lord.”
The last thing we think of doing in bad situations is waiting. We tend to act hastily without actually thinking or fleeing the issue to avoid certain emotions or the reality of our choices. We also don’t often do this quietly either. When we put our hope in the Lord we find that we can stand quietly and still, giving it over to God since He is in control in the first place. God is always good and has given us the gift of salvation through his son, Jesus Christ. So we should stand still in the middle of the storm and know God is there and is in control.
7.Submit To Him- Proverbs 3:5-6
“ Trust in the Lord with all your heart and lean not on your own understanding; in all your ways submit to him, and he will make your paths straight.”
God had created each of us for a purpose and many of us do not know what that purpose is, but if we allow God’s word to speak to us, follow His commands, and allow less of ourselves, we will find that path will lead us down a purposeful path. So don’t rely on yourself, rely on God!
The only way we can trust in God’s timing is through spending more time with Him, allowing His word to shape our hearts and to bend our knees before Him. As our relationship with Him progresses the ability to be patient, still, and obedient only become necessities for this relationship.
If you find yourself today not liking the situation you are in or where certain events in your life have taken you, I encourage you to dive into scripture and let God do the talking. You may see that the valley you are facing today bring you tomorrow to the top of a mountain!
QUESTION
How can I know what God’s timing is?

ANSWER
The first thing we need to understand about God’s timing is that it is perfect, just as all of God’s ways are perfect (Psalm 18:30; Galatians 4:4). God’s timing is never early, and it’s never been late. In fact, from before our birth until the moment we take our last earthly breath, our sovereign God is accomplishing His divine purposes in our lifetimes. He is in complete control of everything and everyone from everlasting to everlasting. No event in history has put so much as a wrinkle in the timing of God’s eternal plan, which He designed before the foundation of the world.

One would think, then, that by understanding the sovereignty of our Creator, patience and waiting would come a little more easily. Unfortunately, however, that’s not always the case. Our human nature can make waiting for God’s perfect timing a difficult thing to do. In fact, in the hustle and bustle of our frenzied lives, we often find it difficult to wait for anything or anyone. We want what we want now. And with our modern technological advances, we’re often able to get what we want now. As a result, we are not only losing our patience, but also finding it increasingly difficult to discern God’s timing.
Patience is a spiritual fruit (Galatians 5:22), and Scripture makes it clear that God is pleased with us when we display this virtue: “Be still before the LORD and wait patiently for Him” (Psalm 37:7), for God is good to those who wait for Him (Lamentations 3:25). And our patience often reveals the degree of trust we have in God’s timing. We must remember that God operates according to His perfect and foreordained eternal schedule, not ours. We should take great comfort in knowing that, when we wait on the LORD, we receive divine energy and strength: “But those who wait on the LORD shall renew their strength; they shall mount up with wings like eagles, they shall run and not be weary, they shall walk and not faint” (Isaiah 40:31). The psalmist reiterates: “Wait on the LORD; be of good courage, and He shall strengthen your heart; wait, I say, on the LORD!” (Psalm 27:14).
Another key to understanding God’s timing is trust. In fact, our ability to wait on the Lord is largely related to how much we trust Him. When we trust in God with all of our heart, forgoing reliance on our own, often erroneous understanding of circumstances, He will indeed give us direction (Proverbs 3:5-6). “The LORD’s unfailing love surrounds the man who trusts Him” (Psalm 32:10). To fully trust God, however, we need to know God. And the best way to know Him is through His Word. God’s divine energy is released in our lives through His inspired Word (1 Thessalonians 2:13). The work of God’s Word includes saving (Romans 10:17; 1 Peter 1:23), teaching and training (2 Timothy 3:16-17), guiding (Psalm 119:105), protecting (Psalm 119:114,117), strengthening (Psalm 119:28), and making us wise (Psalm 119:97-100). If we study and meditate on His Word daily, His timing will also become clear to us.
When we question God’s timing, it is often because we are looking for guidance or deliverance from a difficult situation. We can rest assured, however, that our heavenly Father knows exactly where we are in our lives at every moment. He either put us there or is allowing us to be there, all for His own perfect purpose. In fact, God often uses trials to strengthen our patience, allowing our Christian faith to mature and become complete (James 1:3-4). And we know that all things – including these difficult trials – work out for the good of those who love God (Romans 8:28). God does indeed hear the cries of His children and will answer those cries according to His perfect will and timing. “A righteous man may have many troubles; the LORD delivers him from them all” (Psalm 34:19). The plans God has for His children are good plans – to help us, not hurt us (Jeremiah 29:11).
FOR FURTHER STUDY
Something Needs to Change: A Call to Make Your Life Count in a World of Urgent Need by David Platt
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When the time is right the Lord will make it happen?
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How We Regret Life
2 Peter 1:19
New International Version
19 We also have the prophetic message as something completely reliable, and you will do well to pay attention to it, as to a light shining in a dark place, until the day dawns and the morning star rises in your hearts.
2 Peter 1:19
New Living Translation
19 Because of that experience, we have even greater confidence in the message proclaimed by the prophets. You must pay close attention to what they wrote, for their words are like a lamp shining in a dark place—until the Day dawns, and Christ the Morning Star shines[a] in your hearts.
This makes us more sure about what the prophets said. And it is good for you to follow closely what they said, which is like a light shining in a dark place. You have that light until the day begins and the morning star brings new light to your minds
A new study on the psychology of persistent regrets can teach you how to live now

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Consider that other self.
•
Quartz at Work reporter
Published June 10, 2018Last updated June 17, 2018This article is more than 2 years old.
Lingering regrets, the kind you hang onto for years, can be great company, returning daily to keep some part of you living an alternate version of your life and career. They’re the stuff of sublime tragic novels and films. They can even be functional if they propel you forward, determined not to make the same mistakes again.
Intuitively, though, we know that left to fester, regrets can control your mood to ill effect and make you miserable.
The solution is not to repress the thoughts or take on some kind of delusional “no regrets” bravado, says Shai Davidai, a psychology professor at The New School and co-author of a recent study on regret. Instead, he argues, we’re better off digging into our oldest woes and becoming acquainted with their nature, and the nature of our response to them.
Davidai’s latest study, conducted with Cornell psychologist Tom Gilovich, builds on a body of existing research about the types of regrets that have incredible staying power, namely those about what we could have done, not what we did do wrong. Although we experience both sorts, studies have found that across cultures and demographics, it’s regrets about inactions that haunt more of us for long periods. So you’re more likely to feel achy about never auditioning for that performing-arts school as a teenager, or never joining the Peace Corps, than you are to regret a bad real-estate move or a nightmare job that you took.
Psychologists have theorized as to why this asymmetry exists. In their paper, which was published in the journal Emotion, Davidai and Gilovich note that action-related regrets spur reparative work, which allows us to deal with them and let them go. If you missed your daughter’s graduation, you can apologize and arrange an alternate celebration. If you moved to Chicago for work and regret having left your extended family, you can vow to fly home for every holiday. But there’s usually little to be done about the goals you didn’t act on to begin with. “The one who got away may now be married to someone else; some talents can only be fully developed if one starts young; a once-in-a-lifetime job opportunity comes around only once,” the authors write.
We also process these two types of regrets differently. Selling your house at the wrong time becomes a lesson learned, or ultimately reveals a silver lining. When you miss someone’s birthday, Davidai suggests, you might spend some time questioning your motives and your relationship with that individual, because you feel guilty about having messed up. It’s hard to leave that kind of problem unresolved. However, we don’t feel the same pressure to process regrets for the path not taken, largely because the absence of action doesn’t elicit a “hot” emotional response (like anger or guilt) the way making a mistake does.
To this basic taxonomy of regrets, Davidai and Gilovich have added another layer, inspired by self-discrepancy theory, which contends that we have a trinity of selves: the actual, the ideal (your most fulfilled and majestic self), and the “ought” (the one who meets all expectations of one’s social role). So, according to their theory, there are regrets of inaction related to your ideal self, and regrets of actions related to your ought self. And in their six-part study with online volunteers, the psychologists found that it’s the regrets of inaction related to our unrealized ideal selves that cause the most long-term sorrow.
The reason for this is rooted in a basic premise of self-discrepancy theory. Its creator, Columbia University psychology professor E. Tory Higgins, found that becoming aware of gaps between your actual self and your ought self triggers “hot” emotions, similar to those we feel after making a regrettable mistake—we feel guilty or embarrassed, or maybe even disgusted with our behavior. “We think, ‘Oh man I’ve got to do something about this; I have to make amends with someone else or make amends with myself,” says Davidai.
By contrast, he explains, failing to take action that could have made us happier by bringing us closer to an ideal-self related goal leads to shrugs, and feelings of sadness or disappointment—“cool” emotions we believe we can jam into our pockets and deal with later.
“Later never shows up,” however, Davidai says. “[And] what we’re failing to see is in the long run, that reaction, which is very small in the beginning, actually grows and becomes bigger and bigger.”
“It’s a cold emotion. It doesn’t burn from the inside in the same way that guilt and shame does,” he adds, but “20 years of this cold emotion can become really painful.”
Of the online participants in the study, 70% of people said the slowest-burning regrets were those related to an action not taken that would have brought them closer to a goal for their ideal self, while 30% held onto missteps in the “should have done” department, maybe sensing that they should have held a day job, or that they should have lived closer to family to be a better daughter, son, aunt, or uncle, for instance.
Beyond “hot” and “cold” emotions
There may be other reasons that ideal-self regrets won’t die or fade gracefully with age. Future research, the authors suggest, might examine whether part of the problem is that our lofty goals are also more unattainable, or too abstract to be pinned down and graded. How do you know if you’ve met an expectation for a “happy relationship” when the definition of a happy relationship has always been fuzzy?
Context also matters, they acknowledge. The regrets about what you should have done tend to be attached to situations or environments, which naturally fluctuate. No longer in college, you no longer regret that exam you skipped. However, “because failures to live up to the ideal self are less context-dependent, they may be activated more often” and “become cognitively accessible across various contexts and situations,” the authors write.
In the paper, the authors cite compelling previous research that verifies the power of context. Recoding sample regrets from a previous work conducted in a New York prison, where people are living within the context that foregrounds their regrets daily, they found that incarcerated men reported many more regrets of the “ought self” variety. Their persistent regrets were not always about the crime that put them in prison, says Davidai, but also the way they lived years before, for instance, dropping out of school, getting into drugs, or hanging out with the wrong people.
The subtle art of minimizing your “ideal self” regrets
If most of us are more likely to reach our dying days still haunted by images of an ideal self that never fully materialized, it would appear that we all should go after our dream job, our dream life, right now. Write that screenplay. Open an animal sanctuary. But the authors caution that’s too simplistic a strategy, writing, “A tendency to seize the moment can bring both benefits and misfortune.”
“Now that you know what most people regret, it’s time for you, as an individual, to look inside and say, ‘What type of person am I?’” says Davidai. “Am I the type of person who has big dreams, or believes that dreams are important, and has aspirations but for some reason am not pursuing them? Or am I the kind of person who thinks that the most important thing is the responsibility for other people or my duties as a citizen or a family member?” Maybe you would actually more deeply regret destroying your family’s financial security to start your own business than you would never striking out on your own. Like every other negotiation in life, it’s about choosing the imperfect solution you can live with.
Significantly, this research is also telling us to stop passively pining for those “What ifs,” and instead do what we can to remove their sting. “Let’s say you’re in a job that you don’t necessarily enjoy or you maybe regret having chosen 10 years ago,” Davidai says. “Feeling stuck is fine, but you should treat that like you would treat a hot feeling,” he advises. “If you can’t change your job, or change some of the circumstances of your job, you can do the psychological work, either through therapy or with yourself trying to reframe it.”
When he was a young adult in Israel, Davidai was offered a job at a ski resort in Switzerland, starting the same month that he was supposed to take the entrance exam for university. He couldn’t do both—the resort wanted him immediately or not at all.
He was at one of those junctures where he had to, as he says, “turn right to his ‘should’ or turn left to his ‘could,’” a place we often find ourselves when we’re choosing a college major, and a career path, for instance. With a heavy heart, Davidai made a right and took the exam.
That was well over a decade ago, but the whole time he worked on his research about regrets, questions about that ski-resort job loomed. Not taking it has been a “major” regret that he has thought about every few months of his life, he says.
Rather than wallow in that despair, however, he has chipped away at satisfying the wanderlust that feeds it. He and his wife plan one adventurous trip per year, the only rule being that the destination is someplace they’ve never been. On weekends, too, they check out new neighborhoods in New York, but all the while Davidai focuses on his scholarly work and retains his steady job.
In these large and small ways, he says, you “can shift the scales just a little bit” toward that neglected ideal self, and begin to let go of the regret in its grasp.
There Is No Condemnation In Christ Jesus
VERSE OF THE DAY
Romans 8:1-2 (New International Version)
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Therefore, there is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit who gives life has set you free from the law of sin and death.
For in Christ Jesus the is no fault and punishment for in him we live by his law even in youth for we live by Godly lives humbly in Christ Jesus in the spirit who has claimed all sins and set us free from sin and death
What is Romans 8 telling us?
The promise of Romans 8:28 that God works for our good “in all things” is reassuring. It means that no matter the circumstance, there are only two qualifiers for God to be working all things together for our good.

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What is the Meaning of “All Things Work Together for Our Good?”
What is the message of Romans 1 8?
The gospel reveals the righteousness of God, and it reveals that his righteousness means more than strict justice — the gospel says that mercy is more important than justice. As Paul will explain, justice generally says that sin must be punished, but the gospel reveals that true righteousness involves mercy and grace.
What does conformed to the image of His Son mean?
Jesus is our identity, and He lives His life through us, so our chief purpose in this life is to be like Him. In our daily walk with Jesus we learn from Him and His spirit is helping us do His will over our own will. Thus we are becoming more like Jesus. This is what it means to be conformed to His image.
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Being Conformed to Christ’s Image – Caboose CMS
What does conformed mean in the Bible?
to be or become similar in form, nature, or character. to be in harmony or accord. to comply with the usages of an established church, especially the Church of England.

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Conform Definition & Meaning | Dictionary.com
What does it mean to be conformed to Jesus death?
To be conformed to His death is to live the way our Lord died. Despised, persecuted and crucified in the flesh. Nothing in life can ever cause us to choose comfort over service to the Lord when we seek to know Him in such an intimate way.

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That I May Know Him – New Covenant Church of Philadelphia
• DECEMBER 17, 2020 John Longmire Daily Devotions
There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. (Romans 8:1-2)
Reflection:
When we are abiding in Christ, we are delivered from the fear of condemnation. We fear condemnation when we are trusting in our own righteousness. But this verse clarifies that we are justified not because of our good behavior but because of our unity with Jesus Christ. He is our righteousness. Therefore, so long as we are abiding in him, we have nothing to fear.
Prayer:
Lord Jesus Christ, thank you for the mercy and grace you freely offer to all those who turn to you. Help me to know that you will never condemn anyone who belongs to you.
Life Application:
Do you have the assurance of your salvation? Assurance is a gift that God wants to give to all of his children. Our loving God does not want his children to doubt his love or live in anxiety. But we will never receive God’s gift of assurance so long as we are trusting in our own righteousness; it will only come through our unity with Jesus Christ. To receive this gift, you will first need to acknowledge that nothing good comes from you. This is easy to do, because we are all sinners and fall short of the glory of God. Secondly, you will have to trust in the promises of Christ, which is also an easy thing to do, because Jesus never lies. So take all of that fear and anxiety and redirect the energy toward living in unity with Christ. He will set your heart at ease.
SEPTEMBER 30, 2001
No Condemnation in Christ Jesus, Part 2
• Resource by John Piper Modal
• Scripture: Romans 8:1–4 Topic: Justification
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Therefore there is now no condemnation for those who are in Christ Jesus. 2 For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. 3 For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, 4 so that the requirement of the Law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit.
The more I thought about the magnitude of the meaning of Romans 8:1, the more I was persuaded I had to linger here another Sunday before going on to verse 2. Romans 8:1 is the great conclusion drawn from the previous 7 chapters: “Therefore there is now no condemnation for those who are in Christ Jesus.”
In the first message on this verse three weeks ago I stressed the meaning of the word “now.” “There is therefore NOW no condemnation.” I said that there are two meanings implicit in this word “now”: “finally now” and “already now.”
The “finally now” is seen in verse 3: “What the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned [!] sin in the flesh.” In other words, century after century the law promised life but had become death to us all because we could never keep it (Romans 7:10). But finally now, as Galatians 3:13 says, “Christ redeemed us from the curse of the Law, having become a curse for us.” In other words, finally, a Mediator, a Lamb of God, a Substitute, a Redeemer, the Son of God came into the world to bear our sin and become our condemnation – something the law and all its provisions of sheep and goats and bulls and washings could never do. So “finally now” there is no condemnation for those who are in this great Redeemer and condemnation-bearer, Jesus Christ.
The “already now” we saw in verses 33-34: “Who will bring a charge against God’s elect? God is the one who justifies; 34 who is the one who condemns? Christ Jesus is He who died.” Here we have a picture of the coming final judgment in the courtroom of God Almighty. And the point is: No one can make a condemning charge stick against God’s elect: “Who will bring any charge against God’s elect? . . . Who is the one who condemns?” No prosecuting attorney in heaven or in hell will have a case against us. Why? Because Christ has died in our place and God has justified us on that basis. Justified means, “declared us to be just.” So “already now” we who are in Christ have the verdict of the last judgment: Not condemned, but justified -declared righteous before God. The verdict of the last judgment was rendered in AD 33. “Already now” there is no condemnation for those who are in Christ Jesus.
But we did not linger long over the glorious truth of what “no condemnation” means for us now in this fallen and suffering age. That is what I want to do for a while today. What then is Paul saying in Romans 8:1, “Therefore there is now no condemnation for those who are in Christ Jesus”?
Condemning Wrath and Omnipotent Opposition ” Almighty Mercy and Omnipotent Assistance
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What Paul is saying is that all of God’s condemning wrath and all of his omnipotent opposition to us in our sin has been replaced by almighty mercy and omnipotent assistance. In other words, if you are in Christ Jesus all of God’s action toward you is almighty mercy and omnipotent assistance. It is not mixed. It is not as though some days he is against you with wrath – and those days are bad days – while other days he is for you with love – and those days are good days. That is emphatically not the case and not the way to think about it. It may seem that way. But that is precisely why we need the truth of God’s revelation in his word. Most of the time in this world of pleasure and pain things are not what they seem. To understand what things are really like and what is really happening we need to put on the lens of God’s word.
So I say it again: what God wants us to understand from Romans 8:1 when he says through the apostle Paul, “There is therefore now no condemnation for those who are in Christ Jesus,” is that all of God’s condemning wrath and all of his omnipotent opposition against us in our sin has been entirely replaced by almighty mercy and omnipotent assistance. In Christ Jesus God is always for you. Always! This is where Paul is going in Romans 8. He gets there in verse 31 and says, “What then shall we say to these things? If God is for us, who is against us!” His point is that in Christ Jesus “no condemnation” means that God is always omnipotently for us and not against us. Always!
Now this is breathtaking. If we could believe it, practically, morning till night deep in our souls – if this truth that God is only for us and not against us, and that he is for us with almighty mercy and omnipotent assistance all day and all night, waking and sleeping, Oh how differently we would live and sleep! What freedom! What a joy! What a peace! What a risk-taking boldness! What a fearlessness! What a sacrificial life-style of love and service and mercy! What a patience! What a serenity . . . we would have.
Two Obstacles and Solutions for Believing God Is Always For Us
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But it just seems too good to be true. It doesn’t seem to fit this fallen world of sin and sickness. So let me try to help you believe it by dealing with two obstacles. I’ll try to show how each one is dealt with in God’s word. The first obstacle is remaining sin and the feelings of guilt that follow. And the second obstacle is remaining experiences of sickness and the feelings of doubt or fear that follow. Sin and guilt on the one hand, and sickness and fear on the other hand. If there is no condemnation, if God is not against me, but he is only for me with almighty mercy and omnipotent assistance at the time, what do I make of my sin and my sickness?
1. Sin and Guilt: Fight with Gutsy Guilt
First, let me point you to a text that helps us with sin and feelings of guilt. Turn with me to Micah 7:5-10. While you are turning there I will relate this text to the situation in North Korea.
I was in Jackson, Mississippi, this week and spoke with a Korean man whose burden is reaching North Korea. True Christianity is an illicit faith in North Korea. I asked him what the real state of things was. He said that there is a thin veneer of public Christianity in a few officially endorsed churches. But in fact there are probably as many as 80,000 Christians in the underground church. He said that recently the communist government made it known that this was illegal and urged people to report their own family members. He said that even some children and young people were turning in their parents – betraying them to death.
You remember that Jesus said that would happen, “Brother will betray brother to death, and a father his child; and children will rise up against parents and have them put to death” (Mark 13:12). Those words come from a prophecy in Micah 7:6, and that leads into some of the most astonishing words on grace and “no condemnation” in the Old Testament. Here is Micah 7:5-9:
Do not trust in a neighbor; Do not have confidence in a friend. From her who lies in your bosom Guard your lips. 6 For son treats father contemptuously, Daughter rises up against her mother, Daughter-in-law against her mother-in-law; A man’s enemies are the men of his own household. 7 But as for me, I will watch expectantly for the Lord; I will wait for the God of my salvation. My God will hear me. 8 Do not rejoice over me, O my enemy. Though I fall I will rise; Though I dwell in darkness, the Lord is a light for me. 9 I will bear the indignation of the Lord Because I have sinned against Him, Until He pleads my case and executes justice for me. He will bring me out to the light, And I will see His righteousness.
I preached a sermon on this text in July of 1988 and called it “When I Fall I Will Rise.” And in it I called the people to “gutsy guilt.” And that is what I want to hold up again today. Notice the jarring words in verses 8-9. This is a description of what we do when there is “no condemnation” and yet we have sinned. How do we think and act?
(8) “Do not rejoice over me, O my enemy. Though I fall I will rise [So there has been a temporary “fall”]; Though I dwell in darkness [so there is a season of darkness and guilty feelings], the Lord is a light for me [so the Lord who is angry with him is nevertheless his light]. (9) I will bear the indignation of the Lord [so the Lord is displeased, and angry with him -but it is not the anger of a condemning judge, but of a light-providing disciplining Father! He spanks the child and sends him to his room for a time, but he does not turn off the light of hope] Because I have sinned against Him [so there is real sin], Until He pleads my case and executes justice for me [so this angry God is FOR HIM and not against him. He will justify him and not condemn him!]. He will bring me out to the light, And I will see His righteousness.”
Now that is a picture of how to think and act when you sin against your Father whose whole disposition toward you is almighty mercy and omnipotent love. He will not always handle you gently. But he will always love you. And always be for you and not against you.
So we take our sins seriously. We hate them. We see them as a contradiction of who we are in Christ and a contradiction of our Father’s love. We confess our sins (1 John 1:9). We look to the cross where all our pardon and righteousness was fully secured. We accept the Father’s displeasure and discipline, and may dwell in darkness for a season. But if our enemy rejoices and says to us in our night of sorrow, “See, God is against you. He is angry. You are guilty and under his condemnation,” then we will say, with the authority of Romans 8:1 and on the basis of Jesus Christ’s death and righteousness, and in the words of Micah 7: “Do not rejoice over me, O my enemy. Though I fall I will rise; Though I dwell in darkness, the Lord is a light for me. I will bear the indignation of the Lord Because I have sinned against Him, Until He pleads my case and executes justice for me. He will bring me out to the light, And I will see His righteousness.”
That is what I mean by gutsy guilt. I know of no other way to persevere in the Christian life in view of our constant failings – no other way to stay married for Christ’s sake, to rear children, and be single and chaste, and maintain hope and fruitfulness in ministry, than this gutsy guilt: When I fall I will rise . . . though I have sinned, the very one against whom I have sinned will plead my case and execute justice for me – not against me, but FOR me! Oh, love this gospel, Bethlehem! Love and live this gospel!
2. Sickness and Fear: May Be a Saving Judgment
Now what about sickness and fear? If that is how “no condemnation” endures through sin and guilt feelings, how does it endure through sickness and fear? Turn with me to 1 Corinthians 11:28-32. This is Paul’s warning not to treat the Lord’s Supper lightly but to examine yourself to see if you are trusting Christ when you eat.
A man must examine himself, and in so doing he is to eat of the bread and drink of the cup. 29 For he who eats and drinks, eats and drinks judgment to himself if he does not judge the body rightly. 30 For this reason many among you are weak and sick, and a number sleep [that is, weakness and sickness and death may be owing to our misuse of the Lord’s Supper]. 31 But if we judged ourselves rightly, we would not be judged. 32 But when we are judged, we are disciplined by the Lord so that we will not be condemned along with the world.
Now look carefully at this last verse (32). When we are judged – with weakness or sickness or even death -we are, Paul says, being disciplined by the Lord so that we would not be “condemned with the world.”
Let me make crystal clear what I am not saying: I am not saying that every time you get sick or if you die, it is always owing to a particular sin that you committed – like the abuse of the Lord’s Supper. I am saying that it might be. And here is the stunningly good news: even if and when it is, this “judgment” from the Lord is a loving judgment. A fatherly judgment. Indeed a precious, saving judgment.
And you can see this clearly in verse 32: “But when we are judged, we are disciplined by the Lord so that we will not be condemned along with the world.” Don’t miss this: God’s design in your weakness or sickness or death is “so that you will not be condemned.” There is “no condemnation” for those who are in Christ Jesus, EVEN IF their sickness is a token of God’s fatherly displeasure and discipline.
Here is another call for gutsy guilt. You may be lying there in the hospital room and wondering: “Has God turned against me? Has he become my enemy?” That’s what Job cried out in his sickness: “Why do You hide Your face And consider me Your enemy?” (Job 13:24). But Job was wrong (James 5:11). God had not become his enemy. And he won’t become yours either. Not even if he brings you weakness and sickness and death.
Things Are Not as They Seem
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We must learn this. Things are not what they seem. We need the Word of God to know what is really happening when we sin and feel guilty for it and experience a season of indignation from God. We need to know what is happening when we are sick and on the brink of death. And what we know is this: “There is now no condemnation for those who are in Christ Jesus.” When we fall we will rise. Our displeased Father loves us with almighty mercy and omnipotent assistance, and he will bring us out into the light. And if we are sick and dying we know that even if it is the very judgment of God, it is to spare us condemnation with the world because he loves us with an omnipotent, death-dealing, death-defeating love. There is no condemnation for those who are in Christ Jesus. Believe this. Take Christ as your Treasure and live in him. Glory in this truth and this Savior! Live this freedom!
John Piper (@JohnPiper) is founder and teacher of desiringGod.org and chancellor of Bethlehem College & Seminary. For 33 years, he served as pastor of Bethlehem Baptist Church, Minneapolis, Minnesota. He is author of more than 50 books, including Desiring God: Meditations of a Christian Hedonist and most recently What Is Saving Faith?
SERIES: ROMANS: THE GREATEST LETTER EVER WRITTEN
What Does Romans 8:1 Mean? ►
Therefore, there is now no condemnation for those who are in union with the Messiah Jesus.
Romans 8:1(ISV)
Verse Thoughts
There is not even the slightest, tiny crumb of condemnation at all those who are in Christ Jesus – those in UNION with Christ – those that have been placed IN Christ at rebirth – those who have been born-again – those that have been sealed by the Spirit – those that have trusted the Lord Jesus Christ as their Saviour.
The judgement that we rightly deserve has already been paid in FULL – paid with the blood of the Lord Jesus. Our judgement took place at the Cross and the punishment we deserved was paid in full by Him.
The wrath of God was poured out upon the Lord Jesus Christ at Calvary in payment for your sin and for mine and for the sin of the whole world, so that those that believe would not be placed under condemnation. THEREFORE, there is now no condemnation for those who are in union with the Jesus, Who is the Anointed of God.
Condemnation is a punishment that comes from a judicial sentence, and everyone that does not believe in the Lord Jesus as Saviour are already condemned, simply because they chose not to believe on the name of the only begotten Son of God –
This is How the Lord Jesus put it – because God loved the world so much He gave His one and only Son. that whoever believes in Him shall not perish but have eternal life. Jesus goes on – God did not send His Son into the world to condemn the world, but to save the world through Him.
This is the crux of the matter – Whoever believes in Him, (i.e. whoever is in UNION with Christ – whoever has been placed IN Christ at rebirth – whoever has been born-again – whoever has been sealed by the Spirit – whoever has trusted the Lord Jesus Christ as their Saviour) are NOT condemned.
Whoever believes in Jesus is not condemned, but whoever does not believe in Jesus, stands condemned already because they have not believed in the name of God’s only begotten Son. If God has said it, I think that should be good enough for us – don’t you?
Condemnation before God or justification by God comes from the choice we make about the Lord Jesus Christ. If we trust Him as Saviour there is no condemnation. If we do not trust Him as Saviour there is condemnation.
Source: https://dailyverse.knowing-jesus.com/romans-8-1
Source: https://dailyverse.knowing-jesus.com/romans-8-1
What Does Romans 8:2 Mean? ►
For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death.
Romans 8:2(NASB)
Verse Thoughts
The failure of Romans 7, which came by carrying out works of the flesh in his own strength, ended in defeat for Paul, who cried out: oh wretched man that I am who shall deliver me from this body of death (i.e. the old sin nature). But his defeat blossomed into the liberation of chapter 8, with a shout of victory and thankful praise – No condemnation! for the law of the Spirit of life in Christ Jesus has set us free from the law of sin and of death. And so Paul found freedom from the power of sin; life from the icy fingers of death; deliverance from the curse of law; emancipation from the lust of the flesh and liberty to live in newness of Christ’s resurrected life – as guided by the Holy Spirit.
We were sentenced to death because of our sins and our imputed sin nature.. but Christ was judged in our place, paying the full price for our sin – by faith. His death became our death. The penalty for our sin was paid in full by Christ on our account.. and there is no “double jeopardy’ – which forbids a defendant from being tried again on the same charge.
We are FREE from the curse of the law because of HIS death. We are delivered from the power of sin by HIS life. We have been set free – because we are IN Christ. By grace we are identified with HIS death so that we can be identified with HIS resurrected life.
There are two life principles by which a believer can live – death or life; law or grace; the flesh or the spirit; bondage or freedom; carnality or spirituality – the old sin nature or the new life in Christ. The believer can choose to retaining control and allow the flesh to dominate – OR he can submit to the leading of the indwelling Holy Spirit, Who is mighty to save. He can submit to the old sin nature OR he can submit to the new life in Christ.
The old sin nature in the unregenerate man or the Christian who is living carnally is defenceless against the power of the law of sin and death.. which is at work within every member of the human race. But when as believers we submit to the Holy Spirit we discover a higher law working within (the law of the Spirit of life in Christ Jesus) that give power to the new-life-of-Christ within, which we received when we were born again – bringing us to certain victory.
The Holy Spirit is the “Spirit of Life’, who regenerates our human spirit; places us in the body of Christ; gives us the life of Christ and then works in the new-life within – but only when we submit to Him.. and walk in spirit and truth and do not engage in fleshly carnality and ungodly practices. Having been made FREE we are empowered to stand in that freedom, which is done by submitting to the Holy Spirit on a day by day basis – and often minute by minute.
Let us live our life in the power of the Holy Spirit and submit to Him in all things, knowing that there is NO Condemnation.. for those of us who are positioned in Christ, for the law of the Spirit of life in Christ Jesus has set us free from the law of sin and of death.
Source: https://dailyverse.knowing-jesus.com/romans-8-2
Today’s Verse: Romans 8:1-2
Sunday, August 1, 2021
Therefore, there is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit of life set me free from the law of sin and death.
38
Thoughts on Today’s Verse…
Can’t you imagine the day when we see Jesus and he says to you, “You are mine! My righteousness and glory are yours! Enter into your Father’s eternal reward!”
If we are in Christ, we don’t face judgment, only welcome, with God our Father! His Spirit lives in us. His grace has set us free from the power of sin and death. His Son has paid the price for our sins. We are the beloved children of God!
Video Commentary…
What does Romans 8:1 mean?
Romans 8 is one of the most powerful and popular chapters in all the Bible. In it, Paul describes with great detail what it means to live as Christian, both now and for eternity. The chapter begins, as well, with one of the most comforting statements in all the Bible.
The previous chapter ended with Paul crying out in frustration about his wretchedness and asking who would deliver him from his “body of death.” He answered by giving thanks “to God through Jesus Christ our Lord” (Romans 7:25). Now he states absolutely why the gospel is such good news for all who believe.
The Greek words translated as “there is therefore now no,” as in the ESV, are very emphatic. The literal phrasing is Ouden ara nyn katakrima, which accomplishes two things. First, it ties this statement to the claim made in Romans 7:25, according to the word “therefore.” Second, it definitively states a permanent, present, and complete lack of “condemnation,” from a Greek word meaning “a sentence” or “penalty.” In crystal-clear language, the Bible indicates there is absolutely no condemnation for those of us who are in Christ Jesus. None. Zero. Paul’s statement leaves no room for even a tiny bit of condemnation to sneak in.
In short, if you are “in Christ Jesus,” God will never, ever condemn you for any sin whatsoever. The condition of this statement, however, is crucial: salvation is for those who place their faith in Christ (Romans 3:23–26). There is no other way (Acts 4:12), and those who reject this salvation will not be rescued from condemnation (John 3:18).
How can this be? Paul has already built the case in chapters 3—5 of this letter to the Romans. When we place our faith in Christ, God so closely identifies us with His Son that He gives us credit for Jesus’ sinless, righteous life, and He accepts Jesus’ death as payment for our death-deserving sin. Paul put it this way in 2 Corinthians 5:21: “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.”
So if God is judging us on the basis of Jesus’ righteousness, how could we ever be condemned? God would never condemn Jesus, so He will never condemn those who are seen by God as being in Christ. And how do we come to be “in Christ”? Only by faith (Romans 5:1, Ephesians 2:8–9).
Context Summary
Romans 8:1–11 begins with an enormous declaration about the grace of God: There is no condemnation for those in Christ Jesus. After describing how this is possible, thanks to the life and death of Jesus, Paul compares two kinds of life. One is life in the Holy Spirit, for those who are in Christ, the other is a life lived according to the flesh. Those in the flesh, meaning non-Christians, are hostile to God. Christians have the Spirit; those who do not are not Christians. Because the Spirit is in us, we will be resurrected from the dead as Jesus was.
Chapter Summary
Romans 8 begins and ends with declarations of the Christian’s absolute security before God. There is no condemnation for those in Christ, and nothing will ever be able to separate us from His love. Having believed the gospel, we now live in the Spirit of God. That allows us to call God Abba Father. We suffer with Christ, and we suffer along with all creation while we wait for God to reveal us as His sons. With the help of the Spirit, we are confident that God is for us and loves us in Christ
What does Romans 8:2 mean?
Paul wrote in the previous verse that there is absolutely no condemnation for those who are in Christ Jesus. This verse begins to describe why that is true, and it has much to do with the Holy Spirit. This is only the second mention of the Holy Spirit in Romans, but merely the first of about 19 mentions of the Spirit in chapter 8!
Why is there no condemnation from God for those in Christ Jesus? The law—or principle—of the Spirit of life has set us free in Christ Jesus from the law—or principle—of sin and death. The word used twice as “law” in this verse does not refer to the law of Moses, about which Paul has written so much in Romans. Instead, it describes the idea of a universal truth.
The first truth or principle is the Spirit of life. Put another way, the Spirit of God always gives or brings life. That notion has set Christians free only in Christ Jesus. Without faith in Christ, we will not be justified by God (Romans 5:1), and if we are not justified we will not receive the Spirit who brings life. Put positively, because we have faith in Christ, God has given to us His Spirit that brings life. That has set us free from the law or principle of sin and death.
That second law is just that sin always, always leads to death. It is the reason we were all condemned to eternal death and separation from God in the first place (Romans 3:23; 6:23). The only way to escape from the law of sin and death is to access the law of the Spirit of life through faith in Christ.
Context Summary
Romans 8:1–11 begins with an enormous declaration about the grace of God: There is no condemnation for those in Christ Jesus. After describing how this is possible, thanks to the life and death of Jesus, Paul compares two kinds of life. One is life in the Holy Spirit, for those who are in Christ, the other is a life lived according to the flesh. Those in the flesh, meaning non-Christians, are hostile to God. Christians have the Spirit; those who do not are not Christians. Because the Spirit is in us, we will be resurrected from the dead as Jesus was.
Chapter Summary
Romans 8 begins and ends with declarations of the Christian’s absolute security before God. There is no condemnation for those in Christ, and nothing will ever be able to separate us from His love. Having believed the gospel, we now live in the Spirit of God. That allows us to call God Abba Father. We suffer with Christ, and we suffer along with all creation while we wait for God to reveal us as His sons. With the help of the Spirit, we are confident that God is for us and loves us in Christ
Matthew Henry’s Commentary on Romans 8:1-2
Commentary on Romans 8:1-9
(Read Romans 8:1-9)
Believers may be chastened of the Lord, but will not be condemned with the world. By their union with Christ through faith, they are thus secured. What is the principle of their walk; the flesh or the Spirit, the old or the new nature, corruption or grace? For which of these do we make provision, by which are we governed? The unrenewed will is unable to keep any commandment fully. And the law, besides outward duties, requires inward obedience. God showed abhorrence of sin by the sufferings of his Son in the flesh, that the believer’s person might be pardoned and justified. Thus satisfaction was made to Divine justice, and the way of salvation opened for the sinner. By the Spirit the law of love is written upon the heart, and though the righteousness of the law is not fulfilled by us, yet, blessed be God, it is fulfilled in us; there is that in all true believers, which answers the intention of the law. The favour of God, the welfare of the soul, the concerns of eternity, are the things of the Spirit, which those that are after the Spirit do mind. Which way do our thoughts move with most pleasure? Which way go our plans and contrivances? Are we most wise for the world, or for our souls? Those that live in pleasure are dead, 1 Timothy 5:6. A sanctified soul is a living soul; and that life is peace. The carnal mind is not only an enemy to God, but enmity itself. The carnal man may, by the power of Divine grace, be made subject to the law of God, but the carnal mind never can; that must be broken and driven out. We may know our real state and character by inquiring whether we have the Spirit of God and Christ, or not, ver. 9. Ye are not in the flesh, but in the Spirit. Having the Spirit of Christ, means having a turn of mind in some degree like the mind that was in Christ Jesus, and is to be shown by a life and conversation suitable to his precepts and example.
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Live Wisely Amongst Non Believers
VERSE OF THE DAY
Colossians 4:5-6 (New Living Translation)
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Live wisely among those who are not believers, and make the most of every opportunity. Let your conversation be gracious and attractive so that you will have the right response for everyone.
Walk amongst non believers speaking wisely in all opportunities making the most in everything live in honor of God. Let your conversation be honoring to a godly life style full in grace and attractive to many so that you speak right responses for everyone living a godly manner
What Does Colossians 4:5 Mean? ►
Conduct yourselves with wisdom toward outsiders, making the most of the opportunity.
Colossians 4:5(NASB)
Verse Thoughts
Paul equips the saints to recognise false teaching and doctrines of demons by teaching the truth of the Gospel of God to the saints. He teaches of the exaltation and perfection of Christ, the deity and the sufficiency of Christ and the wisdom and glory of Christ. He teaches of our reconciliation by Christ, and our membership in the Body of Christ – and He details the importance of a believe’s prayer life and testimony for the Lord.
And Paul further teaches believers how to live godly lives, as is fitting for those that are saved by grace through faith in Christ’s sacrificial death and His glorious resurrection. We are to clothe ourselves with virtue and grace. We are to seek spiritual values and not seek after worldly trifles. We are to perfect our private, public, personal and prayer life, with joyful praise and grateful thanks – and we are to conduct ourselves with wisdom toward outsiders, making the most of the opportunities that we have.
Our life is to be the same in public as it is in private. We should not lower the godly standards that He expects from His children when we are in the company of those that do not believe – for although we are in the world, we are not part of the world – we are bought with a price, the precious blood of the Lord Jesus Christ, and have been made ministers of reconciliation.
Our behaviour should not be compromised when walking in the company of others, in our everyday lives.. and our desire and delight should be to share the good news of the gospel of grace, with all who cross our path.. but it should be done with clarity and. simplicity. As Christians we are called to conduct ourselves in godly wisdom, which is given us from above and to behave in a manner that is fitting for a child of God.
Let us remember that today is the day of salvation for many, and that we need to conduct ourselves in a godly manner with all wisdom. Let us make the most of every opportunity we have to share the good news of the gospel of Christ as we seek to walk in wisdom and truth.. so that we might become children of God.
Source: https://dailyverse.knowing-jesus.com/colossians-4-5
Source: https://dailyverse.knowing-jesus.com/colossians-4-5
What Does Colossians 4:6 Mean? ►
Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer everyone.
Colossians 4:6(ISV)
Verse Thoughts
It was the Lord Jesus about Whom it was said, no man ever spoke like this man and it was the Lord Jesus who spoke in spirit and truth. Jesus only said what He heard the Father say and He only did as the Spirit of God instructed Him.
Some people think this showed that Christ was less than God. NEVER! He is co-equal with the Father and in every respect, but while on earth the Lord Jesus subjected Himself to the will of the Father. He did this to demonstrate that a man that who is subject to the Holy Spirit will walk and talk in accordance to the will of God.
The words of Christ were gracious and seasoned with salt. He spoke the truth in love but did not compromise His speech or language. Like Christ our speech should always be gracious and seasoned with salt.
Words that come out from our mouth have their source in the thoughts of our hearts. When our heart is properly focused on the Lord, in fellowship with the Father, and being led by the Spirit, our words will be gracious and seasoned with salt. The will be gracious words but truthful words. They will not be designed to embarrass or hurt, ridicule or humiliate others but will speak the truth in love.
We can never learn how to speak as unto the Lord by a 12-step programme designed by man; train ourselves to always say the right thing; try to copy the words that other people speak, or even parrot the words of the Lord Jesus Himself. But a life that is lived seeking the Lord with all their heart – a life that is submitted to the leading of the Holy Spirit– a life lived with ears open to hear His Word and eyes open to see His truth will be a life that speaks the truth in love – with gracious speech and are seasoned with salt
Source: https://dailyverse.knowing-jesus.com/colossians-4-6
QUESTION
Why are we told to “let your words be seasoned with salt” (Colossians 4:6)?
ANSWER
Our words and the way we communicate them are important. Believers are exhorted in Colossians 4:6, “Let your words be seasoned with salt.” As believers, our words should reflect to others the truth of the gospel. They should reveal how this gospel has transformed our lives. Our words should impact our conversations for the better as we bring a different “flavor” to our interactions, build others up, and share as well as defend the gospel.
The words we speak reflect what is in our hearts, “for the mouth speaks what the heart is full of” (Luke 6:45). When we trust in Christ for the forgiveness of our sins, we become new creations (2 Corinthians 5:17). Our lives are transformed; we have been saved from our sins and brought from death to life (Ephesians 2:6). The Holy Spirit lives within us (Romans 8:11). For these reasons, believers’ words should always be “seasoned with salt.”
Jesus called believers to be the salt of the earth (Matthew 5:13). Salt is an important mineral; it preserves food, brings out flavor, soothes and heals, and is necessary for life: it balances fluids in the blood and is vital for nerve and muscle function. The salt of the earth metaphor applies to the way believers talk as well as how they live, as Paul indicates: “Be wise in the way you act toward outsiders; make the most of every opportunity. Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone” (Colossians 4:5–6). The content and tone of our words should impact those around us for the better, especially unbelievers.
A believer’s words are to be seasoned with salt so that we can “know how to answer everyone” (Colossians 4:6). Sharing the gospel includes knowing it, sharing it accurately, and doing so with a humble and gracious attitude—in a palatable way. Believers are called to “always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect” (1 Peter 3:15). Having an unwholesome, distasteful attitude is not becoming to the gospel of Christ; unsavory motives and attitudes do not produce words “seasoned with salt.”
While not every conversation must specifically be about God, every conversation should be seasoned with salt. We should always be ready to answer others’ questions about our faith, and our words should always reflect Christ, bringing a different “flavor” to what might otherwise be an unsavory conversation. What a Christian says and how he says it ought to add value to a conversation just as salt does for food.
Just the right of salt in food amount brings out flavor and transforms a meal. Our words can be seasoned with salt by speaking the truth in love (Ephesians 4:15) and being gracious in every circumstance. As Proverbs 16:24 says, “Gracious words are a honeycomb, sweet to the soul and healing to the bones.” Just as salt has healing properties, our words should bring healing and goodness, encouraging its hearers and pointing them to the One who is vital for life.
Jesus said, “Have salt among yourselves, and be at peace with each other” (Mark 9:50b). What we say and how we say it should always be seasoned with the salt of grace and peace. In order to give a seasoned answer, we must present what we say and how we say it in a way that reflects Christ. May we all prayerfully consider our hearts before we engage our mouths and reflect what the psalmist says in Psalm 19:14: “May these words of my mouth and this meditation of my heart be pleasing in your sight, LORD, my Rock and my Redeemer.”
FOR FURTHER STUDY
Colossians and Philemon, Baker Exegetical Commentary on the New Testament by G.K. Beale
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I. INTRODUCTION
A. Alamo
1. On a wall near the main entrance to the Alamo in San Antonio, Texas, is a memorial to one of the Americans who died fighting there.
2. His name was James Butler Bonham.
3. There’s a picture there, but it’s not of him. The picture is of his nephew.
4. And this inscription explains – “No picture of James Butler Bonham exists.
This portrait is his nephew who greatly resembled his uncle. It is placed here by the family that people may know the appearance of the man who died at the Alamo for freedom.”
B. Christ’s Portrait
1. No photograph or portrait of Jesus exists either.
2. But His likeness is to be reproduced in each one of His followers.
3. The One who died to set us free has risen from the dead and desires to take up
residence in us through the Holy Spirit – conforming us to His image, and
producing a portrait of Christ for all the world to see.
4. This is what Paul writes to the Colossians in our text this morning . . .
II. TEXT
A. V. 5
5
1. The larger context of this verse is Paul telling the Colossians how to live as new men and women in Christ.
2. Last week we saw how we are to relate to one another in the Church, as Brothers and Sister in Christ
3. Here he tells us how we are to relate to those outside the Church.
4. As the family of God, we share a common bond.
a. our devotion to God brings a devotion and loyalty to one another.
b. as we grow in Christ we find a growing sense of affection and mutual care
for other believers
c. unbelievers are outside that bond
5. Many of you have experienced what I’m talking about
a. you’ve come here on Sunday for church
b. we worship and study together,
c. then you go in to the fellowship hall after service where you meet others
d. you engage them in conversation, talking about what the Lord spoke to you
that morning, listening to them while they share the same
e. one of your mentions a need and the others huddle round and pray
f. you embrace, And as you make your way to your car to leave,
Walk in wisdom toward those who are outside, redeeming the time.
g. there’s a deep sense of unity and belonging that comforts your heart
h. those people you’ve just spent the last couple hours with are more than
friends
i. they’re a part of your life!
j. then, later that day, you go over to the house of a family member for a
family reunion or get together
1) though most of your relatives are unbelievers, you greet them warmly
and engage in some friendly chit-chat
2) you sit back and listen while people talk & as you do, you realize
something
3) though you share a blood tie, there’s something missing
4) you don’t sense the same connectedness with them you did with those
believers earlier in the day
k. it’s not because you’ve been brainwashed
l. you don’t carry a card that identifies you as a certified Jesus Freak
m. it’s just that there is a definite spiritual unity and bond with other believers
n. a tangible attachment to the Family of God.
6. Within the Church, within God’s family, we’re to love and serve one another.
a. we’re to guard one another’s dignity
b. as we saw last week, we’re to bear with one another
c. and when offences come, we’re to forgive one another
7. Here Paul tells us how we are to treat those on the outside – meaning unbelievers.
8. He says we’re to walk in wisdom
a. walking was a favorite idiom for Paul of our lifestyle
b. our walk refers to our behavior, our actions, the way we conduct ourselves
in the world
c. he says that our lifestyle is to be marked by wisdom!
9. Outsiders watch Christians!
a. all you have to do is mention you’re a believer and suddenly people start
treating you differently
b. they adopt a posture of watching you and checking out how you live
10. There must be nothing in our lives that jeopardizes our testimony or dishonors Jesus.
11. Walking in wisdom means we apply the knowledge of Christ to our daily lives
a. wisdom is the successful application of knowledge
b. it means living skillfully!
12. I fear that in many churches today, we’ve done a fairly good job of imparting knowledge about God and the basic doctrines of the faith
13. But have we been successful at translating that knowledge into action?
14. According to recent polls, the majority of Americans say they believe in God
and heaven.
a. but their personal lives do not reflect that
b. morally, on the whole, professing Christians don’t appear to be
significantly statistically different from unbelievers
c. in a recently conducted poll by the Barna Research Group, George Barna
said this,
“The research distinguished between the goals of adults who are born again Christians and those who are not. The distinctions, however, are surprisingly few in number.”
d. he went on to write,
“The [popular idea] is that interest in religion has increased, that teenagers are focused primarily on quality of life issues and that born again Christians are outer- directed. In light of those views, the survey data provide some surprising findings. For instance, if spiritual revival were occurring, [as many contend] you’d expect to see increasing levels of interest in a relationship with God, in church involvement and in commitment to the Christian faith. None of those are evident. If teenagers were on the leading edge of altruistic living, you’d see their levels of interest in integrity, faith and a modest lifestyle surpassing the levels of adults. We do not see that. And if Christians were truly focused on serving others, you’d expect to see much larger percentages of them committed to influencing other people and to making a difference in the world. That, too, is not evident.”
15. Walking wisely means to walk our talk – to live out who and what we are inwardly
16. If you say you’re a Christian – live like one.
17. If you have a “Honk If You love Jesus” bumper sticker on your vehicle, it’s a
good idea to obey the traffic laws and show yourself to be courteous on the
road.
18. Then Paul says we’re to “redeem the time.”
a. at the same time that we’re keeping a close guard on our lives and making sure our own behavior rightly reflects our status as the saved
b. we’re to look for openings to actively share the Lord
19. This word redeem was a commercial term.
a. it referred to a merchant who kept his eye out for a good buy and when he found it, he snapped it up
b. as Paul uses it here, it presents the picture of believers seeing themselves as faithful stewards who are walking though the marketplace of this world,
c. keeping their eyes peeled for any and every opportunity to advance the Kingdom of God.
20. Some of you love sales.
a. you know a good deal when you see one
b. and you’re quick to jump on it.
c. I knew someone several years ago who was really good at finding awesome
deals at garage sales
d. at one sale, she opened an old cardboard box to discover a dozen badly
corroded cups
e. instantly she recognized what they were and asked the owner what he
wanted for them
f. he came over and looked in the box, made a face of revulsion, and said –
“For that? $5!”
g. she pulled out a five, handed it to him and walked back to her car.
h. she had just purchased a dozen ornate sterling silver wine goblets for $5.
21. Opportunity!
a. how many of you wish you had bought a hundred or more shares of Microsoft in 1983?
b. or Qualcomm, or any one of a couple dozen dot-com companies as little as a year or two ago?
22. It’s from the perspective of hindsight that we see the missed opportunities and kick ourselves that we hadn’t been more alert and attentive and taken action
23. Paul is calling us that kind of alertness now.
24. Every day presents new opportunities to us to make an eternal difference in the
lives of others
25. Dr. Will Houghton, was called to come be the pastor of the Baptist Tabernacle,
a large church in Atlanta,
a. a businessman and critic of the church, hired a private detective to follow
Dr. Houghton and report back on his conduct.
b. after a few weeks, the detective reported to the businessman that Dr.
Houghton’s life more than matched his preaching.
c. that man began attending the church and soon became a Christian.
26. We can invite people to church every week, but if they don’t see the positive effect of church in our lives, why should they waste a couple hours of valuable time?
27. We can invite people to know Christ, but if our lives deny we know Him, why should they believe us?
B. V. 6
6
how you ought to answer each one.
Let your speech always be with grace, seasoned with salt, that you may know
1. There’s an old adage that goes, “By any and all means share Christ – sometimes, use words.”
2. That’s what Paul is saying in vs. 5 & 6
a. in v. 5 he says, let your life reflect the person and power of Jesus
b. in v. 6 he says, as opportunities arise, open your mouth and let God’s grace
and truth flow forth.
3. The Bible has much to say on the subject of speech and how our faith in God
ought to steer the course our tongue takes
4. Never underestimate the power of speech.
a. a judge says a few words, and a man’s life is saved or condemned.
b. a doctor speaks a few words, and a patient either rejoices or gives up in
despair.
c. whether communication is oral or written, there is great power in words.
d. for every word in Adolph Hitler’s book Mein Kampf, 125 persons lost their
lives in World War II.
5. The power of speech is a gift from God, and it must be used the way God
ordains.
6. In the book of James, the tongue is compared to a bridle in a horse’s mouth and
a tiny rudder on a massive ship,
7. He calls the tongue a fire, a poisonous animal or, it can be a fruitful tree and a
fountain of refreshing (James 3).
a. it has the power to wound
b. and it has the power to heal
8. We chose how and to what end we will employ it every time we open our
mouths[1]
9. So Paul tells us to direct our speech at grace!
10. I know that most of us hear the word “grace” and immediately think of it in the
NT sense – unearned favor
a. and while that is the way Paul usually uses it in his letters,
b. that is not the meaning he intends for it here
c. he means it in it’s classical sense – as the Greek speaking world typically
used it
1) the word grace meant, “that which brings delight”
2) it was often used to describe something that was so beautiful, something
so pleasant to the senses that it brought delight and happiness
11.When Paul says our speech is always to be with grace, he means it ought to
bring delight to those who hear
a. instead of our words being always negative and critical
b. instead of complaining, being argumentative, and general being a pain
c. our speech ought to lift those around us
d. they ought to be living expressions of our love for and confidence in God
12. We’ve all had the experience of knowing someone who every time they opened their mouth you just wanted to plug your ears or leave the room
13. And then, there are those – when they speak, it’s a thrill to listen
14. Our speech ought to be gracious!
15. But grace can only come from our mouths if it’s first in our hearts
a. in Matthew 12:34, Jesus said that it’s out of the overflow of our hearts that our mouths speak
b. In Colossians 3:16 we read . . .
Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.
c. if we made this a regular habit, I seriously doubt we’d have a problem with our speech
16. Some of us here this morning find ourselves continually distressed over the content of our speech
17. Try as we might, it seems we keep saying things we later regret
18. Some of us have a problem with profanity – it’s obvious we ought not speak
such words, but over and over again, we find ourselves stumbling in this area
19. We have to take seriously what Jesus says in Matthew 12 – our mouths are but
the fountain of the spring of our heart
20. If you struggle with improper speech or profanity, let me ask you, do you spend
time each day in the Word of God?
a. is the word of Christ dwelling in you richly?
b. do you spend time verbally praising God?
21. If you find the worksite is the place you stumble the most, do you spend time with the Lord before you go to work?
22. Are you filling your heart and mind with love and truth?
23. Let’s face it – the moment just prior to your grievous speech, your heart wasn’t
full of grace was it – no, it was full of the world
24. No wonder we fail!
25. I know this for an absolute truth – when I have been in the presence of God,
when I have worshipped Him and spent time just beholding Him in His beauty – my heart is filled with love and devotion and my mouth is a fountain of blessing, not profanity and corrupt speech
26. Besides grace, Paul says our speech should be seasoned with salt.
a. we use salt today for one reason – to add flavor to food
b. in the ancient world, salt was used for two important reasons
1) to flavor food but even more importantly – to preserve it
2) in an age without refrigeration, salt was essential to keep food from
spoiling
27. I think Paul means both uses of salt here
a. our speech should be flavorful,
1) it ought to add spice and flavor to life
2) after all, think about what believers get to talk about that the world
doesn’t
3) real love – life in the Spirit – the hope of heaven – God who we know –
Jesus Christ, our heavenly fiancé – the Holy Spirit who indwells us,
empowers us, and enables us to live lives of excellence!
4) our domain is truth – the spiritual air we breath is the atmosphere of
heaven – this planet we live on is God’s footstool – and all of history is
His great drama of redemption!
b. our speech should also act as a preservative, retarding the influence of sin
and corruption
1) instead of contributing to the downward drag of sinful speech
2) our words should direct men and women to think about God
3) such is the power of the right word, spoken at the right moment.
4) example: people who take the Lord’s Name in vain and I say, “Is there
something you wanted to tell Him?”
III. CONCLUSION
A. The Wick
1. Dr. Paul Brand was speaking to a college in India
2. His text was, “Let your light so shine before men that they may see your good
works and give glory to your Father in heaven.”
3. In front of the lectern was an oil lamp with its cotton wick burning from a
shallow dish of oil.
4. As he preached, Dr. Brand referred to the lamp as an illustration, but in the
middle of his speech, the oil ran out, the wick burned dry, and smoke rose up to
make him cough
5. He turned even that into an illustration
6. He said, “Some of us here are like this wick. We’re trying to shine for the
glory of God, but we stink.”
7. “That’s what happens when we use ourselves as the fuel of our own witness
rather than the Holy Spirit.”
8. “Wicks can last indefinitely, burning brightly and without irritating smoke, if
the oil supply is plenty.”
B. The Holy Spirit
1. All that Paul has written today is only possible if we are empowered by the Spirit of God
2. Without Him, all we are is stinking wicks and soon burnt out!
3. Your power to walk wisely, your ability to redeem the time and to speak with
grace, is only possible when you are being filled with the Holy Spirit
4. Bring yourself before the Lord this morning and surrender once again to Him.
What does Colossians 4:5 mean?
Part of proclaiming the gospel and making it clear (Colossians 4:3–4) is found in the believer’s actions toward unbelievers. Two important principles are presented here. First, wisdom or discernment should be used regarding our actions—our “walk”—toward unbelievers. What we do and what we say must be consistent, over time, and with each other, in order to clearly present the message of Jesus.
Second, we are to make effective use of our time. Some translations interpret this phrase as “making the most of every opportunity.” Every moment of life is important and should be maximized in service to Christ. More than most, Paul was acutely aware of this, having been beaten, imprisoned, and shipwrecked over the course of his ministry. This perspective inspired Paul to boldly share faith in Jesus with unbelievers.
This is a fundamental part of the gospel message: time is short. Whether by accident, nature, or the return of Christ, each person can be face-to-face with God at any moment. Believers should be motivated by the knowledge that the people around us will die apart from Christ unless they hear and receive the gospel.
Context Summary
Colossians 4:2–6 completes the main substance of Paul’s letter. This passage starts with a request for personal prayer, then transitions into a command regarding how Christians speak. Paul uses the metaphor of salt. Salt, in Paul’s day, was valuable enough to be used as money, and was treasured for its ability to preserve and flavor foods. In the same way, a Christian’s speech should be helpful and valuable, ”flavored” differently from the speech of non-believers, and preserving the message of Christ.
Chapter Summary
The first verse of chapter 4 is actually the last thought from Paul’s prior comments about bondservants and masters. After this, Paul gives the Christian perspective on conversation. The way believers speak has a large impact on the effectiveness of our message. Paul then ends his letter with news and messages between various Christian ministers. Among these are names which Paul mentions again in other letters, such as Tychicus, Epaphras, Archippus, and Onesimus
What does Colossians 4:6 mean?
So far, Paul has presented evangelism as a work of prayer (Colossians 4:2–3), a work of clear communication (Colossians 4:4), and a matter of wisdom and making the most of each opportunity (Colossians 4:5). A fifth principle for effective outreach is given here, the idea of gracious or kind speech.
In Paul’s time, salt served primarily as a preservative, keeping meat from spoiling. It was valuable enough to be used as a form of currency. And, of course, it changes the flavor of whatever it is added to. In that regard, Paul’s use of this metaphor has more than one meaning. The believer’s words are to preserve the message of Christ, helping it effectively reach as many people as possible. What a Christian says ought to add value to the conversation; our words should be uplifting or helpful. Finally, the truth of our renewed Christian lives ought to be clear in the different “flavor” of how we speak and act.
Another aspect of gracious speech is the ability to answer the questions of unbelievers. Peter also noted the importance of this area of ministry, saying, “but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect” (1 Peter 3:15). Communicating Christ includes both a positive presentation of the gospel and the ability to defend it (Titus 1:9). Mere knowledge is not all that is required. In order to give an answer in a truly “Christian” way, a person must present truth using proper words and a proper attitude.
Context Summary
Colossians 4:2–6 completes the main substance of Paul’s letter. This passage starts with a request for personal prayer, then transitions into a command regarding how Christians speak. Paul uses the metaphor of salt. Salt, in Paul’s day, was valuable enough to be used as money, and was treasured for its ability to preserve and flavor foods. In the same way, a Christian’s speech should be helpful and valuable, ”flavored” differently from the speech of non-believers, and preserving the message of Christ.
Chapter Summary
We The first verse of chapter 4 is actually the last thought from Paul’s prior comments about bondservants and masters. After this, Paul gives the Christian perspective on conversation. The way believers speak has a large impact on the effectiveness of our message. Paul then ends his letter with news and messages between various Christian ministers. Among these are names which Paul mentions again in other letters, such as Tychicus, Epaphras, Archippus, and Onesimus
Always Be Joyful Never Cease Praying
VERSE OF THE DAY
1 Thessalonians 5:16-18 (New Living Translation)
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Always be joyful. Never stop praying. Be thankful in all circumstances, for this is God’s will for you who belong to Christ Jesus.
Always be joyful and full of glee. Fervent I’m prayer. Give thanks in all circumstances for this is god’s will and what he wants for you, for you belong in one to Christ Jesus
1 Thessalonians 5:16-18 says: “Rejoice always, pray continually, give thanks in all circumstances; for this is God’s will for you in Christ Jesus.”Jun 22, 2016
What does it mean to pray without ceasing?
Both Paul and Alma closely linked the idea of praying unceasingly with expression of gratitude to the Lord. “Pray without ceasing,” Paul said; “in everything give thanks: for this is the will of God in Christ Jesus concerning you. Quench not the Spirit.” (1 Thes. 5:17–19.)
How do you pray in the Spirit?
But elegant as the words are, I do not believe Jesus intended it to become another ritualistic prayer.
…
I hope they will encourage you to make 2022 a year of prayer.
1. Know to whom you are speaking. …
2. Thank him. …
3. Ask for God’s will. …
4. Say what you need. …
5. Ask for forgiveness. …
6. Pray with a friend. …
7. Pray the Word. …
8. Memorize Scripture.
Dec 27, 2021

https://www.worldvision.org › keys-…
8 keys to a more powerful prayer life in 2022 | World Vision
How can the Holy Spirit help me?
The power that the Holy Spirit gives us is something that reflects in the natural as well as the supernatural. He gives us power, love, and self-discipline. Power can be many things backed up by the Holy Spirit, such as boldness to preach the gospel and power to perform healing miracles.Jan 2, 2021
What does 1 Thessalonians 5:16 mean?
According to this verse, Christians should be joyful at all times. Practicing unconditional forgiveness allows us to obey the command to “rejoice always.” A bitter, unforgiving spirit blocks joy as surely as a logjam blocks the flow of a river. Scripture recognizes that our circumstances might not always result in our being “happy,” but happiness is not the same thing as joy. Joy, in the Bible, involves a trusting hope in Christ, leading to an eternal perspective (James 1:2–3; Hebrews 12:2).
Paul practiced what he preached. When he wrote to the Philippians from prison, he didn’t live under his circumstances, instead he rose above them. Even though he was shackled, he rejoiced in the Lord (Philippians 1:17–18; 4:10). The Thessalonians’ circumstances were difficult, but they could be joyful “in the Lord.” Paul’s joy overpowered his trials. In spite of ill-treatment, brushes with death, sorrow, and virtual poverty, he always rejoiced (2 Corinthians 6:8–10).
Jesus linked joy to obedience. He said, “If you keep my commandments, you will abide in my love…These things I have spoken to you, that my joy may be in you, and that your joy may be full” (John 15:10–11).
Context Summary
First Thessalonians 5:12–22 gives the Thessalonian believers a series of exhortations. As children of the day, who were anticipating the Lord’s return, they needed to live righteously. As a church, they needed to relate well to their leadership. Paul calls upon them to treat all their fellow believers kindly and patiently and to do good to one another. Paul admonishes the believers to be joyful at all times and to keep on praying. Constant thanksgiving was to mark their lives. Further, Paul tells his readers not to quench the Holy Spirit or to have a negative attitude toward prophetic ministries. However, they were supposed to keep a firm grasp on teachings that they tested and found to be true. Lastly, Paul directs his readers to avoid every kind of evil.
Chapter Summary
First Thessalonians chapter 5 reiterates that the rapture will occur quickly, catching the unbelieving world unprepared. In contrast, Paul presents faithful Christians as those who are aware and ready for this event. This passage uses the contrast of day versus night to highlight those differences. Paul also completes his letter by offering various practical instructions. These include the need to be peaceful, hardworking, and forgiving. He also commends constant prayer and an attitude of joyfulness, before closing his letter with a command for this letter to be read aloud.
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