Question: "What sort of New Year’s Resolution should a Christian make?"
Answer:
The practice of making New Year’s resolutions goes back over 3000 years to the ancient Babylonians. There is just something about the start of a New Year that gives us the feeling of a fresh start and a new beginning. In reality, there is no difference between December 31st and January 1st. Nothing mystical occurs at midnight on December 31st. The Bible does not speak for or against the concept of New Year’s resolutions. However, if a Christian determines to make a New Year’s resolution, what kind of resolution should he or she make?
Common New Year’s resolutions are: to quit smoking, to stop drinking, to manage money better, and spend more time with family. By far the most common New Year’s resolution is to lose weight, in conjunction with exercising more and eating healthier. These are all good goals to set. However, 1 Timothy 4:8 instructs us to keep exercise in perspective: “For physical training is of some value, but godliness has value for all things, holding promise for both the present life and the life to come.” The vast majority of New Year’s resolutions, even among Christians, are in relation to physical things. This should not be.
Many Christians make New Year’s resolutions to pray more, to read the Bible every day, and to attend church more regularly. These are fantastic goals. However, these New Year’s resolutions fail just as often as the non-spiritual resolutions, because there is no power in a New Year’s resolution. Resolving to start or stop doing a certain activity has no value unless you have the proper motivation for stopping or starting that activity. For example, why do you want to read the Bible every day? Is it to honor God and grow spiritually, or is it because you have just heard that it is a good thing to do? Why do you want to lose weight? Is it to honor God with your body, or is it for vanity, to honor yourself?
Philippians 4:13 tells us, “I can do everything through Him who gives me strength.” John 15:5 declares, “I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing.” If God is the center of your New Year’s resolution, it has chance for success, depending on your commitment to it. If it is God’s will for something to be fulfilled, He will enable you to fulfill it. If a resolution is not God honoring and/or is not in agreement in God’s Word, we will not receive God’s help in fulfilling the resolution.
So, what sort of New Year’s resolution should a Christian make? Here are some suggestions: (1) Pray to the Lord for wisdom (James 1:5) in regards to what resolutions, if any, He would have you make; (2) Pray for wisdom as to how to fulfill the goals God gives you; (3) Rely on God’s strength to help you; (4) Find an accountability partner who will help you and encourage you; (5) Don’t become discouraged with occasional failures; instead allow them to motivate you further; (6) Don’t become proud or vain, but give God the glory. Psalm 37:5-6, “Commit your way to the LORD; trust in him and he will do this: He will make your righteousness shine like the dawn, the justice of your cause like the noonday sun.”
Friday, December 31, 2010
Friday, December 17, 2010
Why should I not commit suicide?
Question: "Why should I not commit suicide?"
Answer:
Very sadly, there is a higher percentage of suicides during the Christmas season than any other time of the year. Whether you are contemplating suicide, or know someone who is, or just want to know how to minister to someone who is considering suicide - we hope this article is helpful to you.
Our hearts go out to those who have thoughts of ending their own lives through suicide. If that is you right now, it may speak of many emotions, such as feelings of hopelessness and despair. You may feel like you are in the deepest pit, and you doubt there is any hope of things getting better. No one seems to care or understand where you are coming from. Life just is not worth living...or is it?
If you will take a few moments to consider letting God truly be God in your life right now, He will prove how big He really is, “for nothing is impossible with God” (Luke 1:37). Perhaps scars from past hurts have resulted in an overwhelming sense of rejection or abandonment. That may lead to self-pity, anger, bitterness, vengeful thoughts, or unhealthy fears that have caused problems in some of your most important relationships.
Why should you not commit suicide? Friend, no matter how bad things are in your life, there is a God of love who is waiting for you to let Him guide you through your tunnel of despair and out into His marvelous light. He is your sure hope. His name is Jesus.
This Jesus, the sinless Son of God, identifies with you in your time of rejection and humiliation. The prophet Isaiah wrote of Him in Isaiah 53:2-6, describing Him as a man who was “despised and rejected” by everyone. His life was full of sorrow and suffering. But the sorrows He bore were not His own; they were ours. He was pierced, wounded, and crushed, all because of our sin. Because of His suffering, our lives can be redeemed and made whole.
Friend, Jesus Christ endured all this so that you might have all your sins forgiven. Whatever weight of guilt you carry, know that He will forgive you if you humbly receive Him as your Savior. “...Call upon me in the day of trouble; I will deliver you...” (Psalm 50:15). Nothing you have ever done is too bad for Jesus to forgive. Some of His choicest servants committed gross sins like murder (Moses), murder and adultery (King David), and physical and emotional abuse (the apostle Paul). Yet they found forgiveness and a new abundant life in the Lord. “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!” (2 Corinthians 5:17).
Why should you not commit suicide? Friend, God stands ready to repair what is “broken,” namely, the life you have now, the life you want to end by suicide. In Isaiah 61:1-3, the prophet wrote, “The LORD has anointed me to preach good news to the poor. He has sent me to bind up the brokenhearted, to proclaim freedom for the captives and release from darkness for the prisoners, to proclaim the year of the Lord’s favor…to comfort all who mourn, and provide for those who grieve…to bestow on them a crown of beauty instead of ashes, the oil of gladness instead of mourning, and a garment of praise instead of a spirit of despair.”
Come to Jesus, and let Him restore your joy and usefulness as you trust Him to begin a new work in your life. He promises to restore the joy you have lost and give you a new spirit to sustain you. Your broken heart is precious to Him: “The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise” (Psalm 51:12, 15-17).
Will you accept the Lord as your Savior and Shepherd? He will guide your thoughts and steps—one day at a time—through His Word, the Bible. “I will instruct you and teach you in the way you should go; I will counsel you and watch over you” (Psalm 32:8). “He will be the sure foundation for your times, a rich store of salvation and wisdom and knowledge; the fear of the LORD is the key to this treasure” (Isaiah 33:6). In Christ, you will still have struggles, but you will now have hope. He is “a friend who sticks closer than a brother” (Proverbs 18:24). May the grace of the Lord Jesus be with you in your hour of decision.
If you desire to trust Jesus Christ as your Savior, speak these words in your heart to God: “God, I need you in my life. Please forgive me for all that I have done. I place my faith in Jesus Christ and believe that He is my Savior. Please cleanse me, heal me, and restore my joy in life. Thank You for Your love for me and for Jesus' death on my behalf.”
Have you made a decision to receive Jesus Christ as your Savior because of what you have read here? If so, please go and read my page "Want to be a Christian" (right above the heading of the post).
Answer:
Very sadly, there is a higher percentage of suicides during the Christmas season than any other time of the year. Whether you are contemplating suicide, or know someone who is, or just want to know how to minister to someone who is considering suicide - we hope this article is helpful to you.
Our hearts go out to those who have thoughts of ending their own lives through suicide. If that is you right now, it may speak of many emotions, such as feelings of hopelessness and despair. You may feel like you are in the deepest pit, and you doubt there is any hope of things getting better. No one seems to care or understand where you are coming from. Life just is not worth living...or is it?
If you will take a few moments to consider letting God truly be God in your life right now, He will prove how big He really is, “for nothing is impossible with God” (Luke 1:37). Perhaps scars from past hurts have resulted in an overwhelming sense of rejection or abandonment. That may lead to self-pity, anger, bitterness, vengeful thoughts, or unhealthy fears that have caused problems in some of your most important relationships.
Why should you not commit suicide? Friend, no matter how bad things are in your life, there is a God of love who is waiting for you to let Him guide you through your tunnel of despair and out into His marvelous light. He is your sure hope. His name is Jesus.
This Jesus, the sinless Son of God, identifies with you in your time of rejection and humiliation. The prophet Isaiah wrote of Him in Isaiah 53:2-6, describing Him as a man who was “despised and rejected” by everyone. His life was full of sorrow and suffering. But the sorrows He bore were not His own; they were ours. He was pierced, wounded, and crushed, all because of our sin. Because of His suffering, our lives can be redeemed and made whole.
Friend, Jesus Christ endured all this so that you might have all your sins forgiven. Whatever weight of guilt you carry, know that He will forgive you if you humbly receive Him as your Savior. “...Call upon me in the day of trouble; I will deliver you...” (Psalm 50:15). Nothing you have ever done is too bad for Jesus to forgive. Some of His choicest servants committed gross sins like murder (Moses), murder and adultery (King David), and physical and emotional abuse (the apostle Paul). Yet they found forgiveness and a new abundant life in the Lord. “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!” (2 Corinthians 5:17).
Why should you not commit suicide? Friend, God stands ready to repair what is “broken,” namely, the life you have now, the life you want to end by suicide. In Isaiah 61:1-3, the prophet wrote, “The LORD has anointed me to preach good news to the poor. He has sent me to bind up the brokenhearted, to proclaim freedom for the captives and release from darkness for the prisoners, to proclaim the year of the Lord’s favor…to comfort all who mourn, and provide for those who grieve…to bestow on them a crown of beauty instead of ashes, the oil of gladness instead of mourning, and a garment of praise instead of a spirit of despair.”
Come to Jesus, and let Him restore your joy and usefulness as you trust Him to begin a new work in your life. He promises to restore the joy you have lost and give you a new spirit to sustain you. Your broken heart is precious to Him: “The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise” (Psalm 51:12, 15-17).
Will you accept the Lord as your Savior and Shepherd? He will guide your thoughts and steps—one day at a time—through His Word, the Bible. “I will instruct you and teach you in the way you should go; I will counsel you and watch over you” (Psalm 32:8). “He will be the sure foundation for your times, a rich store of salvation and wisdom and knowledge; the fear of the LORD is the key to this treasure” (Isaiah 33:6). In Christ, you will still have struggles, but you will now have hope. He is “a friend who sticks closer than a brother” (Proverbs 18:24). May the grace of the Lord Jesus be with you in your hour of decision.
If you desire to trust Jesus Christ as your Savior, speak these words in your heart to God: “God, I need you in my life. Please forgive me for all that I have done. I place my faith in Jesus Christ and believe that He is my Savior. Please cleanse me, heal me, and restore my joy in life. Thank You for Your love for me and for Jesus' death on my behalf.”
Have you made a decision to receive Jesus Christ as your Savior because of what you have read here? If so, please go and read my page "Want to be a Christian" (right above the heading of the post).
Friday, December 10, 2010
God is holy, holy, holy
Question: "What does it mean that God is holy, holy, holy?"
Answer:
The phrase “holy, holy, holy” appears twice in the Bible, once in the Old Testament (Isaiah 6:3) and once in the New (Revelation 4:8). Both times, the phrase is spoken or sung by heavenly creatures and both times, it is revealed to us in the descriptions of visions of two men who were transported to the throne of God, the prophet Isaiah and the apostle John. Before addressing the three-fold repetition of God’s holiness, it’s important to understand what exactly is meant by God’s holiness.
The holiness of God is the most difficult of all God’s attributes to explain, partly because it is one of His essential attributes that is not shared by man. We are created in God’s image, and we share many of His attributes, to a much lesser extent of course—love, mercy, faithfulness, etc. But some of God’s attributes will never be shared by created beings—omnipresence, omniscience, omnipotence, and holiness. God’s holiness is what separates Him from all other beings, what makes Him separate and distinct from everything else. God’s holiness is more than just His perfection or sinless purity; it is the essence of His “other-ness,” His transcendence. God’s holiness embodies the mystery of His awesomeness and causes us to gaze in wonder at Him as we begin to comprehend just a little of His majesty.
Isaiah was a firsthand witness of God’s holiness in his vision described in Isaiah 6. Even though Isaiah was a prophet of God and a righteous man, his reaction to the vision of God’s holiness was to be aware of his own sinfulness and to despair for his life (Isaiah 6:5). Even the angels in God’s presence, those who were crying “Holy, holy, holy is the LORD Almighty,” covered their faces and feet with four of their six wings. Covering the face and feet no doubt denotes the reverence and awe inspired by the immediate presence of God (Exodus 3:4-5). The seraphim stood covered, as if concealing themselves as much as possible, in recognition of their unworthiness in the presence of the Holy One. And if the pure and holy seraphim exhibit such reverence in the presence of Jehovah, with what profound awe should we, polluted and sinful creatures, presume to draw near to Him! The reverence shown to God by the angels should remind us of our own presumption when we rush thoughtlessly and irreverently into His presence, as we often do because we do not understand His holiness.
John’s vision of the throne of God in Revelation 4 was similar to that of Isaiah. Again, there were living creatures around the throne crying, “Holy, holy, holy is the Lord God Almighty” (Revelation 4:8), in reverence and awe of the Holy One of Israel. John goes on to describe these creatures giving glory and honor and reverence to God continually around His throne. Interestingly, John’s reaction to the vision of God in His throne was different from Isaiah’s. There is no record of John falling down in terror and awareness of his own sinful state, perhaps because John had already encountered the risen Christ at the beginning of his vision (Revelation 1:17) who placed His hand upon John and told him not to be afraid. In the same way, we can approach the throne of grace if we have the hand of Christ upon us in the form of His righteousness, exchanged for our sin at the cross (2 Corinthians 5:21).
But why the three-fold repetition (called the trihagion) of God’s holiness? The repetition of a name or an expression, three times, was quite common among the Jews. In Jeremiah 7:4, the Jews are represented by the prophet as saying “the temple of the Lord” three times, expressing their intense confidence in their own worship, even though it was hypocritical and corrupt. Jeremiah 22:29, Ezekiel 21:27, and 1 Samuel 18:23 contain similar three-fold expressions of intensity. Therefore, when the angels around the throne call or cry to one another “Holy, holy, holy,” they are expressing with force and passion the truth of the supreme holiness of God, that essential characteristic which expresses His awesome and majestic nature.
In addition, the trihagion expresses the triune nature of God, the three Persons of the Godhead, each equal in holiness and majesty. Jesus Christ is the Holy One who would not “see decay” in the grave, but would be resurrected to be exalted at the right hand of God (Acts 1:26-33). Jesus is the “Holy and Righteous One” (Acts 3:14) whose death on the cross allows us to stand before the throne of our holy God unashamed. The third Person of the trinity—the Holy Spirit—by His very name denotes the importance of holiness in the essence of the Godhead.
Finally, the two visions of the angels around the throne crying “Holy, holy, holy” is a clear indication that the idea of God being different in the two testaments is simply false. So often we think of the God of the Old Testament as a God of wrath and the God of the New Testament as a God of love. But Isaiah and John present a unified picture of our holy, majestic, awesome God who does not change (Malachi 3:6), who is the same yesterday, today and forever (Hebrews 13:8) and “with whom is no variableness nor shadow of turning” (James 1:17). God’s holiness is eternal, just as He is eternal.
Answer:
The phrase “holy, holy, holy” appears twice in the Bible, once in the Old Testament (Isaiah 6:3) and once in the New (Revelation 4:8). Both times, the phrase is spoken or sung by heavenly creatures and both times, it is revealed to us in the descriptions of visions of two men who were transported to the throne of God, the prophet Isaiah and the apostle John. Before addressing the three-fold repetition of God’s holiness, it’s important to understand what exactly is meant by God’s holiness.
The holiness of God is the most difficult of all God’s attributes to explain, partly because it is one of His essential attributes that is not shared by man. We are created in God’s image, and we share many of His attributes, to a much lesser extent of course—love, mercy, faithfulness, etc. But some of God’s attributes will never be shared by created beings—omnipresence, omniscience, omnipotence, and holiness. God’s holiness is what separates Him from all other beings, what makes Him separate and distinct from everything else. God’s holiness is more than just His perfection or sinless purity; it is the essence of His “other-ness,” His transcendence. God’s holiness embodies the mystery of His awesomeness and causes us to gaze in wonder at Him as we begin to comprehend just a little of His majesty.
Isaiah was a firsthand witness of God’s holiness in his vision described in Isaiah 6. Even though Isaiah was a prophet of God and a righteous man, his reaction to the vision of God’s holiness was to be aware of his own sinfulness and to despair for his life (Isaiah 6:5). Even the angels in God’s presence, those who were crying “Holy, holy, holy is the LORD Almighty,” covered their faces and feet with four of their six wings. Covering the face and feet no doubt denotes the reverence and awe inspired by the immediate presence of God (Exodus 3:4-5). The seraphim stood covered, as if concealing themselves as much as possible, in recognition of their unworthiness in the presence of the Holy One. And if the pure and holy seraphim exhibit such reverence in the presence of Jehovah, with what profound awe should we, polluted and sinful creatures, presume to draw near to Him! The reverence shown to God by the angels should remind us of our own presumption when we rush thoughtlessly and irreverently into His presence, as we often do because we do not understand His holiness.
John’s vision of the throne of God in Revelation 4 was similar to that of Isaiah. Again, there were living creatures around the throne crying, “Holy, holy, holy is the Lord God Almighty” (Revelation 4:8), in reverence and awe of the Holy One of Israel. John goes on to describe these creatures giving glory and honor and reverence to God continually around His throne. Interestingly, John’s reaction to the vision of God in His throne was different from Isaiah’s. There is no record of John falling down in terror and awareness of his own sinful state, perhaps because John had already encountered the risen Christ at the beginning of his vision (Revelation 1:17) who placed His hand upon John and told him not to be afraid. In the same way, we can approach the throne of grace if we have the hand of Christ upon us in the form of His righteousness, exchanged for our sin at the cross (2 Corinthians 5:21).
But why the three-fold repetition (called the trihagion) of God’s holiness? The repetition of a name or an expression, three times, was quite common among the Jews. In Jeremiah 7:4, the Jews are represented by the prophet as saying “the temple of the Lord” three times, expressing their intense confidence in their own worship, even though it was hypocritical and corrupt. Jeremiah 22:29, Ezekiel 21:27, and 1 Samuel 18:23 contain similar three-fold expressions of intensity. Therefore, when the angels around the throne call or cry to one another “Holy, holy, holy,” they are expressing with force and passion the truth of the supreme holiness of God, that essential characteristic which expresses His awesome and majestic nature.
In addition, the trihagion expresses the triune nature of God, the three Persons of the Godhead, each equal in holiness and majesty. Jesus Christ is the Holy One who would not “see decay” in the grave, but would be resurrected to be exalted at the right hand of God (Acts 1:26-33). Jesus is the “Holy and Righteous One” (Acts 3:14) whose death on the cross allows us to stand before the throne of our holy God unashamed. The third Person of the trinity—the Holy Spirit—by His very name denotes the importance of holiness in the essence of the Godhead.
Finally, the two visions of the angels around the throne crying “Holy, holy, holy” is a clear indication that the idea of God being different in the two testaments is simply false. So often we think of the God of the Old Testament as a God of wrath and the God of the New Testament as a God of love. But Isaiah and John present a unified picture of our holy, majestic, awesome God who does not change (Malachi 3:6), who is the same yesterday, today and forever (Hebrews 13:8) and “with whom is no variableness nor shadow of turning” (James 1:17). God’s holiness is eternal, just as He is eternal.
Friday, December 3, 2010
The voice of God
Question: "How can we recognize the voice of God?"
Answer:
This question has been asked by countless people throughout the ages. Samuel heard the voice of God, but did not recognize it until he was instructed by Eli (1 Samuel 3:1-10). Gideon had a physical revelation from God, and he still doubted what he had heard to the point of asking for a sign, not once, but three times (Judges 6:17-22, 36-40). When we are listening for God's voice, how can we know that He is the one speaking? First of all, we have something that Gideon and Samuel did not. We have the complete Bible, the inspired Word of God, to read, study, and meditate on. “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work” (2 Timothy 3:16-17). When we have a question about a certain topic or decision in our lives, we should see what the Bible has to say about it. God will never lead us or direct us contrary to what He has taught or promised in His Word (Titus 1:2).
Second, to hear God's voice we must recognize it. Jesus said, “My sheep listen to my voice; I know them, and they follow me” (John 10:27). Those who hear God’s voice are those who belong to Him—those who have been saved by His grace through faith in the Lord Jesus. These are the sheep who hear and recognize His voice, because they know Him as their Shepherd and they know His voice. If we are to recognize God's voice, we must belong to Him.
Third, we hear His voice when we spend time in prayer, Bible study, and quiet contemplation of His Word. The more time we spend intimately with God and His Word, the easier it is to recognize His voice and His leading in our lives. Employees at a bank are trained to recognize counterfeits by studying genuine money so closely that it is easy to spot a fake. We should be so familiar with God’s Word that when God does speak to us or lead us, it is clear that it is God. God speaks to us so that we may understand truth. While God can speak audibly to people, He speaks primarily through His Word, and sometimes through the Holy Spirit to our consciences, through circumstances, and through other people. By applying what we hear to the truth of Scripture, we can learn to recognize His voice.
Answer:
This question has been asked by countless people throughout the ages. Samuel heard the voice of God, but did not recognize it until he was instructed by Eli (1 Samuel 3:1-10). Gideon had a physical revelation from God, and he still doubted what he had heard to the point of asking for a sign, not once, but three times (Judges 6:17-22, 36-40). When we are listening for God's voice, how can we know that He is the one speaking? First of all, we have something that Gideon and Samuel did not. We have the complete Bible, the inspired Word of God, to read, study, and meditate on. “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work” (2 Timothy 3:16-17). When we have a question about a certain topic or decision in our lives, we should see what the Bible has to say about it. God will never lead us or direct us contrary to what He has taught or promised in His Word (Titus 1:2).
Second, to hear God's voice we must recognize it. Jesus said, “My sheep listen to my voice; I know them, and they follow me” (John 10:27). Those who hear God’s voice are those who belong to Him—those who have been saved by His grace through faith in the Lord Jesus. These are the sheep who hear and recognize His voice, because they know Him as their Shepherd and they know His voice. If we are to recognize God's voice, we must belong to Him.
Third, we hear His voice when we spend time in prayer, Bible study, and quiet contemplation of His Word. The more time we spend intimately with God and His Word, the easier it is to recognize His voice and His leading in our lives. Employees at a bank are trained to recognize counterfeits by studying genuine money so closely that it is easy to spot a fake. We should be so familiar with God’s Word that when God does speak to us or lead us, it is clear that it is God. God speaks to us so that we may understand truth. While God can speak audibly to people, He speaks primarily through His Word, and sometimes through the Holy Spirit to our consciences, through circumstances, and through other people. By applying what we hear to the truth of Scripture, we can learn to recognize His voice.
Saturday, November 27, 2010
What does it mean to be a living sacrifice?
Question: "What does it mean to be a living sacrifice?"
Answer:
In Romans 12:1, Paul says, “I beseech you therefore, brothers, by the mercies of God to present your bodies a living sacrifice, holy, pleasing to God, which is your reasonable service.” Paul’s admonition to the believers in Rome was to sacrifice themselves to God, not as a sacrifice on the altar, as the Mosaic Law required the sacrifice of animals, but as a living sacrifice. The dictionary defines sacrifice as “anything consecrated and offered to God.” As believers, how do we consecrate and offer ourselves to God as a living sacrifice?
Under the Old Covenant, God accepted the sacrifices of animals. But these were just a foreshadowing of the sacrifice of the Lamb of God, Jesus Christ. Because of His ultimate, once-for-all-time sacrifice on the cross, the Old Testament sacrifices became obsolete and are no longer of any effect (Hebrews 9:11-12). For those who are in Christ by virtue of saving faith, the only acceptable worship is to offer ourselves completely to the Lord. Under God’s control, the believer’s yet-unredeemed body can and must be yielded to Him as an instrument of righteousness (Romans 6:12-13; 8:11-13). In view of the ultimate sacrifice of Jesus for us, this is only “reasonable.”
What does a living sacrifice look like in the practical sense? The following verse (Romans 12:2) helps us to understand. We are a living sacrifice for God by not being conformed to this world. The world is defined for us in 1 John 2:15-16 as the lust of the flesh, the lust of the eyes, and the pride of life. All that the world has to offer can be reduced to these three things. The lust of the flesh includes everything that appeals to our appetites and involves excessive desires for food, drink, sex, and anything else that satisfies physical needs. Lust of the eyes mostly involves materialism, coveting whatever we see that we don’t have and envying those who have what we want. The pride of life is defined by any ambition for that which puffs us up and puts us on the throne of our own lives.
How can believers NOT be conformed to the world? By being “transformed by the renewing of our minds.” We do this primarily through the power of God’s Word to transform us. We need to hear (Romans 10:17), read (Revelation 1:3), study (Acts 17:11), memorize (Psalm 119:9-11), and meditate on (Psalm 1:2-3) Scripture. The Word of God, ministered in our hearts by the Holy Spirit, is the only power on earth that can transform us from worldliness to true spirituality. In fact, it is all we need to be made “complete, thoroughly equipped for every good work” (2 Timothy 3:16, NKJV). The result is that we will be “able to test and approve what God's will is—his good, pleasing and perfect will” (Romans 12:2b). It is the will of God for every believer to be a living sacrifice for Jesus Christ.
Answer:
In Romans 12:1, Paul says, “I beseech you therefore, brothers, by the mercies of God to present your bodies a living sacrifice, holy, pleasing to God, which is your reasonable service.” Paul’s admonition to the believers in Rome was to sacrifice themselves to God, not as a sacrifice on the altar, as the Mosaic Law required the sacrifice of animals, but as a living sacrifice. The dictionary defines sacrifice as “anything consecrated and offered to God.” As believers, how do we consecrate and offer ourselves to God as a living sacrifice?
Under the Old Covenant, God accepted the sacrifices of animals. But these were just a foreshadowing of the sacrifice of the Lamb of God, Jesus Christ. Because of His ultimate, once-for-all-time sacrifice on the cross, the Old Testament sacrifices became obsolete and are no longer of any effect (Hebrews 9:11-12). For those who are in Christ by virtue of saving faith, the only acceptable worship is to offer ourselves completely to the Lord. Under God’s control, the believer’s yet-unredeemed body can and must be yielded to Him as an instrument of righteousness (Romans 6:12-13; 8:11-13). In view of the ultimate sacrifice of Jesus for us, this is only “reasonable.”
What does a living sacrifice look like in the practical sense? The following verse (Romans 12:2) helps us to understand. We are a living sacrifice for God by not being conformed to this world. The world is defined for us in 1 John 2:15-16 as the lust of the flesh, the lust of the eyes, and the pride of life. All that the world has to offer can be reduced to these three things. The lust of the flesh includes everything that appeals to our appetites and involves excessive desires for food, drink, sex, and anything else that satisfies physical needs. Lust of the eyes mostly involves materialism, coveting whatever we see that we don’t have and envying those who have what we want. The pride of life is defined by any ambition for that which puffs us up and puts us on the throne of our own lives.
How can believers NOT be conformed to the world? By being “transformed by the renewing of our minds.” We do this primarily through the power of God’s Word to transform us. We need to hear (Romans 10:17), read (Revelation 1:3), study (Acts 17:11), memorize (Psalm 119:9-11), and meditate on (Psalm 1:2-3) Scripture. The Word of God, ministered in our hearts by the Holy Spirit, is the only power on earth that can transform us from worldliness to true spirituality. In fact, it is all we need to be made “complete, thoroughly equipped for every good work” (2 Timothy 3:16, NKJV). The result is that we will be “able to test and approve what God's will is—his good, pleasing and perfect will” (Romans 12:2b). It is the will of God for every believer to be a living sacrifice for Jesus Christ.
Monday, November 22, 2010
Is it a sin to drink alcohol?
Question: "What does the Bible say about drinking alcohol / wine? Is it a sin for a Christian to drink alcohol / wine?"
Answer:
Scripture has much to say regarding the drinking of alcohol (Leviticus 10:9; Numbers 6:3; Deuteronomy 29:6; Judges 13:4, 7, 14; Proverbs 20:1; 31:4; Isaiah 5:11, 22; 24:9; 28:7; 29:9; 56:12). However, Scripture does not necessarily forbid a Christian from drinking beer, wine, or any other drink containing alcohol. In fact, some Scriptures discuss alcohol in positive terms. Ecclesiastes 9:7 instructs, “Drink your wine with a merry heart.” Psalm 104:14-15 states that God gives wine “that makes glad the heart of men.” Amos 9:14 discusses drinking wine from your own vineyard as a sign of God’s blessing. Isaiah 55:1 encourages, “Yes, come buy wine and milk…”
What God commands Christians regarding alcohol is to avoid drunkenness (Ephesians 5:18). The Bible condemns drunkenness and its effects (Proverbs 23:29-35). Christians are also commanded to not allow their bodies to be “mastered” by anything (1 Corinthians 6:12; 2 Peter 2:19). Drinking alcohol in excess is undeniably addictive. Scripture also forbids a Christian from doing anything that might offend other Christians or encourage them to sin against their conscience (1 Corinthians 8:9-13). In light of these principles, it would be extremely difficult for any Christian to say he is drinking alcohol in excess to the glory of God (1 Corinthians 10:31).
Jesus changed water into wine. It even seems that Jesus drank wine on occasion (John 2:1-11; Matthew 26:29). In New Testament times, the water was not very clean. Without modern sanitation, the water was often filled with bacteria, viruses, and all kinds of contaminants. The same is true in many third-world countries today. As a result, people often drank wine (or grape juice) because it was far less likely to be contaminated. In 1 Timothy 5:23, Paul was instructing Timothy to stop drinking the water (which was probably causing his stomach problems) and instead drink wine. In that day, wine was fermented (containing alcohol), but not necessarily to the degree it is today. It is incorrect to say that it was grape juice, but it is also incorrect to say that it was the same thing as the wine commonly used today. Again, Scripture does not forbid Christians from drinking beer, wine, or any other drink containing alcohol. Alcohol is not, in and of itself, tainted by sin. It is drunkenness and addiction to alcohol that a Christian must absolutely refrain from (Ephesians 5:18; 1 Corinthians 6:12).
Alcohol, consumed in small quantities, is neither harmful nor addictive. In fact, some doctors advocate drinking small amounts of red wine for its health benefits, especially for the heart. Consumption of small quantities of alcohol is a matter of Christian freedom. Drunkenness and addiction are sin. However, due to the biblical concerns regarding alcohol and its effects, due to the easy temptation to consume alcohol in excess, and due to the possibility of causing offense and/or stumbling of others, it is usually best for a Christian to abstain entirely from drinking alcohol.
Answer:
Scripture has much to say regarding the drinking of alcohol (Leviticus 10:9; Numbers 6:3; Deuteronomy 29:6; Judges 13:4, 7, 14; Proverbs 20:1; 31:4; Isaiah 5:11, 22; 24:9; 28:7; 29:9; 56:12). However, Scripture does not necessarily forbid a Christian from drinking beer, wine, or any other drink containing alcohol. In fact, some Scriptures discuss alcohol in positive terms. Ecclesiastes 9:7 instructs, “Drink your wine with a merry heart.” Psalm 104:14-15 states that God gives wine “that makes glad the heart of men.” Amos 9:14 discusses drinking wine from your own vineyard as a sign of God’s blessing. Isaiah 55:1 encourages, “Yes, come buy wine and milk…”
What God commands Christians regarding alcohol is to avoid drunkenness (Ephesians 5:18). The Bible condemns drunkenness and its effects (Proverbs 23:29-35). Christians are also commanded to not allow their bodies to be “mastered” by anything (1 Corinthians 6:12; 2 Peter 2:19). Drinking alcohol in excess is undeniably addictive. Scripture also forbids a Christian from doing anything that might offend other Christians or encourage them to sin against their conscience (1 Corinthians 8:9-13). In light of these principles, it would be extremely difficult for any Christian to say he is drinking alcohol in excess to the glory of God (1 Corinthians 10:31).
Jesus changed water into wine. It even seems that Jesus drank wine on occasion (John 2:1-11; Matthew 26:29). In New Testament times, the water was not very clean. Without modern sanitation, the water was often filled with bacteria, viruses, and all kinds of contaminants. The same is true in many third-world countries today. As a result, people often drank wine (or grape juice) because it was far less likely to be contaminated. In 1 Timothy 5:23, Paul was instructing Timothy to stop drinking the water (which was probably causing his stomach problems) and instead drink wine. In that day, wine was fermented (containing alcohol), but not necessarily to the degree it is today. It is incorrect to say that it was grape juice, but it is also incorrect to say that it was the same thing as the wine commonly used today. Again, Scripture does not forbid Christians from drinking beer, wine, or any other drink containing alcohol. Alcohol is not, in and of itself, tainted by sin. It is drunkenness and addiction to alcohol that a Christian must absolutely refrain from (Ephesians 5:18; 1 Corinthians 6:12).
Alcohol, consumed in small quantities, is neither harmful nor addictive. In fact, some doctors advocate drinking small amounts of red wine for its health benefits, especially for the heart. Consumption of small quantities of alcohol is a matter of Christian freedom. Drunkenness and addiction are sin. However, due to the biblical concerns regarding alcohol and its effects, due to the easy temptation to consume alcohol in excess, and due to the possibility of causing offense and/or stumbling of others, it is usually best for a Christian to abstain entirely from drinking alcohol.
Saturday, November 20, 2010
Divorce and Remarriage
Question: "What does the Bible say about divorce and remarriage?"
Answer:
First of all, no matter what view one takes on the issue of divorce, it is important to remember Malachi 2:16: “I hate divorce, says the LORD God of Israel.” According to the Bible, marriage is a lifetime commitment. “So they are no longer two, but one. Therefore what God has joined together, let man not separate” (Matthew 19:6). God realizes, though, that since marriages involve two sinful human beings, divorces are going to occur. In the Old Testament, He laid down some laws in order to protect the rights of divorcees, especially women (Deuteronomy 24:1-4). Jesus pointed out that these laws were given because of the hardness of people’s hearts, not because they were God’s desire (Matthew 19:8).
The controversy over whether divorce and remarriage is allowed according to the Bible revolves primarily around Jesus’ words in Matthew 5:32 and 19:9. The phrase “except for marital unfaithfulness” is the only thing in Scripture that possibly gives God’s permission for divorce and remarriage. Many interpreters understand this “exception clause” as referring to “marital unfaithfulness” during the “betrothal” period. In Jewish custom, a man and a woman were considered married even while they were still engaged or “betrothed.” According to this view, immorality during this “betrothal” period would then be the only valid reason for a divorce.
However, the Greek word translated “marital unfaithfulness” is a word which can mean any form of sexual immorality. It can mean fornication, prostitution, adultery, etc. Jesus is possibly saying that divorce is permissible if sexual immorality is committed. Sexual relations are an integral part of the marital bond: “the two will become one flesh” (Genesis 2:24; Matthew 19:5; Ephesians 5:31). Therefore, any breaking of that bond by sexual relations outside of marriage might be a permissible reason for divorce. If so, Jesus also has remarriage in mind in this passage. The phrase “and marries another” (Matthew 19:9) indicates that divorce and remarriage are allowed in an instance of the exception clause, whatever it is interpreted to be. It is important to note that only the innocent party is allowed to remarry. Although it is not stated in the text, the allowance for remarriage after a divorce is God’s mercy for the one who was sinned against, not for the one who committed the sexual immorality. There may be instances where the “guilty party” is allowed to remarry, but it is not taught in this text.
Some understand 1 Corinthians 7:15 as another “exception,” allowing remarriage if an unbelieving spouse divorces a believer. However, the context does not mention remarriage, but only says a believer is not bound to continue a marriage if an unbelieving spouse wants to leave. Others claim that abuse (spousal or child) is a valid reason for divorce even though it is not listed as such in the Bible. While this may very well be the case, it is never wise to presume upon the Word of God.
Sometimes lost in the debate over the exception clause is the fact that whatever “marital unfaithfulness” means, it is an allowance for divorce, not a requirement for it. Even when adultery is committed, a couple can, through God’s grace, learn to forgive and begin rebuilding their marriage. God has forgiven us of so much more. Surely we can follow His example and even forgive the sin of adultery (Ephesians 4:32). However, in many instances, a spouse is unrepentant and continues in sexual immorality. That is where Matthew 19:9 can possibly be applied. Many also look to quickly remarry after a divorce when God might desire them to remain single. God sometimes calls people to be single so that their attention is not divided (1 Corinthians 7:32-35). Remarriage after a divorce may be an option in some circumstances, but that does not mean it is the only option.
It is distressing that the divorce rate among professing Christians is nearly as high as that of the unbelieving world. The Bible makes it abundantly clear that God hates divorce (Malachi 2:16) and that reconciliation and forgiveness should be the marks of a believer’s life (Luke 11:4; Ephesians 4:32). However, God recognizes that divorce will occur, even among His children. A divorced and/or remarried believer should not feel any less loved by God, even if the divorce and/or remarriage is not covered under the possible exception clause of Matthew 19:9. God often uses even the sinful disobedience of Christians to accomplish great good.
Answer:
First of all, no matter what view one takes on the issue of divorce, it is important to remember Malachi 2:16: “I hate divorce, says the LORD God of Israel.” According to the Bible, marriage is a lifetime commitment. “So they are no longer two, but one. Therefore what God has joined together, let man not separate” (Matthew 19:6). God realizes, though, that since marriages involve two sinful human beings, divorces are going to occur. In the Old Testament, He laid down some laws in order to protect the rights of divorcees, especially women (Deuteronomy 24:1-4). Jesus pointed out that these laws were given because of the hardness of people’s hearts, not because they were God’s desire (Matthew 19:8).
The controversy over whether divorce and remarriage is allowed according to the Bible revolves primarily around Jesus’ words in Matthew 5:32 and 19:9. The phrase “except for marital unfaithfulness” is the only thing in Scripture that possibly gives God’s permission for divorce and remarriage. Many interpreters understand this “exception clause” as referring to “marital unfaithfulness” during the “betrothal” period. In Jewish custom, a man and a woman were considered married even while they were still engaged or “betrothed.” According to this view, immorality during this “betrothal” period would then be the only valid reason for a divorce.
However, the Greek word translated “marital unfaithfulness” is a word which can mean any form of sexual immorality. It can mean fornication, prostitution, adultery, etc. Jesus is possibly saying that divorce is permissible if sexual immorality is committed. Sexual relations are an integral part of the marital bond: “the two will become one flesh” (Genesis 2:24; Matthew 19:5; Ephesians 5:31). Therefore, any breaking of that bond by sexual relations outside of marriage might be a permissible reason for divorce. If so, Jesus also has remarriage in mind in this passage. The phrase “and marries another” (Matthew 19:9) indicates that divorce and remarriage are allowed in an instance of the exception clause, whatever it is interpreted to be. It is important to note that only the innocent party is allowed to remarry. Although it is not stated in the text, the allowance for remarriage after a divorce is God’s mercy for the one who was sinned against, not for the one who committed the sexual immorality. There may be instances where the “guilty party” is allowed to remarry, but it is not taught in this text.
Some understand 1 Corinthians 7:15 as another “exception,” allowing remarriage if an unbelieving spouse divorces a believer. However, the context does not mention remarriage, but only says a believer is not bound to continue a marriage if an unbelieving spouse wants to leave. Others claim that abuse (spousal or child) is a valid reason for divorce even though it is not listed as such in the Bible. While this may very well be the case, it is never wise to presume upon the Word of God.
Sometimes lost in the debate over the exception clause is the fact that whatever “marital unfaithfulness” means, it is an allowance for divorce, not a requirement for it. Even when adultery is committed, a couple can, through God’s grace, learn to forgive and begin rebuilding their marriage. God has forgiven us of so much more. Surely we can follow His example and even forgive the sin of adultery (Ephesians 4:32). However, in many instances, a spouse is unrepentant and continues in sexual immorality. That is where Matthew 19:9 can possibly be applied. Many also look to quickly remarry after a divorce when God might desire them to remain single. God sometimes calls people to be single so that their attention is not divided (1 Corinthians 7:32-35). Remarriage after a divorce may be an option in some circumstances, but that does not mean it is the only option.
It is distressing that the divorce rate among professing Christians is nearly as high as that of the unbelieving world. The Bible makes it abundantly clear that God hates divorce (Malachi 2:16) and that reconciliation and forgiveness should be the marks of a believer’s life (Luke 11:4; Ephesians 4:32). However, God recognizes that divorce will occur, even among His children. A divorced and/or remarried believer should not feel any less loved by God, even if the divorce and/or remarriage is not covered under the possible exception clause of Matthew 19:9. God often uses even the sinful disobedience of Christians to accomplish great good.
Monday, November 15, 2010
What do Muslims believe?
Question: "What is Islam, and what do Muslims believe?"
Answer: Islam is a religious system begun in the seventh century by Muhammad. Muslims follow the teachings of the Qur’an and strive to keep the Five Pillars.
The History of Islam
In the seventh century, Muhammad claimed the angel Gabriel visited him. During these angelic visitations, which continued for about 23 years until Muhammad's death, the angel purportedly revealed to Muhammad the words of Allah (the Arabic word for “God” used by Muslims). These dictated revelations compose the Qur'an, Islam's holy book. Islam means “submission,” deriving from a root word that means “peace.” The word Muslim means “one who submits to Allah.”
The Doctrine of Islam
Muslims summarize their doctrine in six articles of faith:
1. Belief in one Allah: Muslims believe Allah is one, eternal, creator, and sovereign.
2. Belief in the angels
3. Belief in the prophets: The prophets include the biblical prophets but end with Muhammad as Allah’s final prophet.
4. Belief in the revelations of Allah: Muslims accept certain portions of the Bible, such as the Torah and the Gospels. They believe the Qur'an is the preexistent, perfect word of Allah.
5. Belief in the last day of judgment and the hereafter: Everyone will be resurrected for judgment into either paradise or hell.
6. Belief in predestination: Muslims believe Allah has decreed everything that will happen. Muslims testify to Allah’s sovereignty with their frequent phrase, inshallah, meaning, “if God wills.”
The Five Pillars of Islam
These five tenets compose the framework of obedience for Muslims:
1. The testimony of faith (shahada): “la ilaha illa allah. Muhammad rasul Allah.” This means, “There is no deity but Allah. Muhammad is the messenger of Allah.” A person can convert to Islam by stating this creed. The shahada shows that a Muslim believes in Allah alone as deity and believes that Muhammad reveals Allah.
2. Prayer (salat): Five ritual prayers must be performed every day.
3. Giving (zakat): This almsgiving is a certain percentage given once a year.
4. Fasting (sawm): Muslims fast during Ramadan in the ninth month of the Islamic calendar. They must not eat or drink from dawn until sunset.
5. Pilgrimage (hajj): If physically and financially possible, a Muslim must make the pilgrimage to Mecca in Saudi Arabia at least once. The hajj is performed in the twelfth month of the Islamic calendar.
A Muslim's entrance into paradise hinges on obedience to these Five Pillars. Still, Allah may reject them. Even Muhammad was not sure whether Allah would admit him to paradise (Surah 46:9; Hadith 5.266).
An Evaluation of Islam
Compared to Christianity, Islam has some similarities but significant differences. Like Christianity, Islam is monotheistic. However, Muslims reject the Trinity—that God has revealed Himself as one in three Persons: the Father, Son, and Holy Spirit.
Muslims claim that Jesus was a mere prophet—not God’s Son. Islam asserts that Jesus, though born of a virgin, was created like Adam. Many Muslims do not believe Jesus died on the cross. They do not understand why Allah would allow His prophet Isa (the Islamic word for "Jesus") to die a torturous death. Yet the Bible shows how the death of the perfect Son of God was essential to pay for the sins of believers (Isaiah 53:5-6; John 3:16; 14:6; 1 Peter 2:24).
Islam teaches that the Qur'an is the final authority and the last revelation of Allah. The Bible, however, was completed in the first century with the Book of Revelation. The Bible warns against anyone adding to or subtracting from God’s Word (Deuteronomy 4:2; Proverbs 30:6; Galatians 1:6-12; Revelation 22:18). The Qur’an, as a claimed addition to God’s Word, directly disobeys God’s command.
Muslims believe that paradise can be earned through keeping the Five Pillars. The Bible, in contrast, reveals that sinful man can never measure up to the holy God (Romans 3:23; 6:23). Only by God’s grace may sinners be saved through repentant faith in Jesus (Acts 20:21; Ephesians 2:8-9).
Because of these essential differences and contradictions, Islam and Christianity cannot both be true. The Bible and Qur’an cannot both be God’s Word. The truth has eternal consequences.
“Beloved, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world. By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God; and every spirit that does not confess Jesus is not from God; this is the spirit of the antichrist, of which you have heard that it is coming, and now it is already in the world” (1 John 4:1-4; see also John 3:35-36).
Answer: Islam is a religious system begun in the seventh century by Muhammad. Muslims follow the teachings of the Qur’an and strive to keep the Five Pillars.
The History of Islam
In the seventh century, Muhammad claimed the angel Gabriel visited him. During these angelic visitations, which continued for about 23 years until Muhammad's death, the angel purportedly revealed to Muhammad the words of Allah (the Arabic word for “God” used by Muslims). These dictated revelations compose the Qur'an, Islam's holy book. Islam means “submission,” deriving from a root word that means “peace.” The word Muslim means “one who submits to Allah.”
The Doctrine of Islam
Muslims summarize their doctrine in six articles of faith:
1. Belief in one Allah: Muslims believe Allah is one, eternal, creator, and sovereign.
2. Belief in the angels
3. Belief in the prophets: The prophets include the biblical prophets but end with Muhammad as Allah’s final prophet.
4. Belief in the revelations of Allah: Muslims accept certain portions of the Bible, such as the Torah and the Gospels. They believe the Qur'an is the preexistent, perfect word of Allah.
5. Belief in the last day of judgment and the hereafter: Everyone will be resurrected for judgment into either paradise or hell.
6. Belief in predestination: Muslims believe Allah has decreed everything that will happen. Muslims testify to Allah’s sovereignty with their frequent phrase, inshallah, meaning, “if God wills.”
The Five Pillars of Islam
These five tenets compose the framework of obedience for Muslims:
1. The testimony of faith (shahada): “la ilaha illa allah. Muhammad rasul Allah.” This means, “There is no deity but Allah. Muhammad is the messenger of Allah.” A person can convert to Islam by stating this creed. The shahada shows that a Muslim believes in Allah alone as deity and believes that Muhammad reveals Allah.
2. Prayer (salat): Five ritual prayers must be performed every day.
3. Giving (zakat): This almsgiving is a certain percentage given once a year.
4. Fasting (sawm): Muslims fast during Ramadan in the ninth month of the Islamic calendar. They must not eat or drink from dawn until sunset.
5. Pilgrimage (hajj): If physically and financially possible, a Muslim must make the pilgrimage to Mecca in Saudi Arabia at least once. The hajj is performed in the twelfth month of the Islamic calendar.
A Muslim's entrance into paradise hinges on obedience to these Five Pillars. Still, Allah may reject them. Even Muhammad was not sure whether Allah would admit him to paradise (Surah 46:9; Hadith 5.266).
An Evaluation of Islam
Compared to Christianity, Islam has some similarities but significant differences. Like Christianity, Islam is monotheistic. However, Muslims reject the Trinity—that God has revealed Himself as one in three Persons: the Father, Son, and Holy Spirit.
Muslims claim that Jesus was a mere prophet—not God’s Son. Islam asserts that Jesus, though born of a virgin, was created like Adam. Many Muslims do not believe Jesus died on the cross. They do not understand why Allah would allow His prophet Isa (the Islamic word for "Jesus") to die a torturous death. Yet the Bible shows how the death of the perfect Son of God was essential to pay for the sins of believers (Isaiah 53:5-6; John 3:16; 14:6; 1 Peter 2:24).
Islam teaches that the Qur'an is the final authority and the last revelation of Allah. The Bible, however, was completed in the first century with the Book of Revelation. The Bible warns against anyone adding to or subtracting from God’s Word (Deuteronomy 4:2; Proverbs 30:6; Galatians 1:6-12; Revelation 22:18). The Qur’an, as a claimed addition to God’s Word, directly disobeys God’s command.
Muslims believe that paradise can be earned through keeping the Five Pillars. The Bible, in contrast, reveals that sinful man can never measure up to the holy God (Romans 3:23; 6:23). Only by God’s grace may sinners be saved through repentant faith in Jesus (Acts 20:21; Ephesians 2:8-9).
Because of these essential differences and contradictions, Islam and Christianity cannot both be true. The Bible and Qur’an cannot both be God’s Word. The truth has eternal consequences.
“Beloved, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world. By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God; and every spirit that does not confess Jesus is not from God; this is the spirit of the antichrist, of which you have heard that it is coming, and now it is already in the world” (1 John 4:1-4; see also John 3:35-36).
What does the Bible say about healing?
Question: "What does the Bible say about healing?"
Answer: Isaiah 53:5, which is then quoted in 1 Peter 2:24, is a key verse on healing, but it is often misunderstood and misapplied. “But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed.” The word translated “healed” can mean either spiritual or physical healing. However, the contexts of Isaiah 53 and 1 Peter 2 make it clear that it is speaking of spiritual healing. “He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed” (1 Peter 2:24). The verse is talking about sin and righteousness, not sickness and disease. Therefore, being “healed” in both these verses is speaking of being forgiven and saved, not physically healed.
The Bible does not specifically link physical healing with spiritual healing. Sometimes people are physically healed when they place their faith in Christ, but this is not always the case. Sometimes it is God’s will to heal, but sometimes it is not. The apostle John gives us the proper perspective: “This is the confidence we have in approaching God: that if we ask anything according to His will, He hears us. And if we know that He hears us—whatever we ask—we know that we have what we asked of Him” (1 John 5:14-15). God still performs miracles. God still heals people. Sickness, disease, pain, and death are still realities in this world. Unless the Lord returns, everyone who is alive today will die, and the vast majority of them (Christians included) will die as the result of a physical problem (disease, sickness, injury). It is not always God’s will to heal us physically.
Ultimately, our full physical healing awaits us in heaven. In heaven, there will be no more pain, sickness, disease, suffering, or death (Revelation 21). We all need to be less preoccupied with our physical condition in this world and a lot more concerned with our spiritual condition (Romans 12:1-2). Then we can focus our hearts on heaven where we will no longer have to deal with physical problems. Revelation 21:4 describes the true healing we should all be longing for: “He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.”
Answer: Isaiah 53:5, which is then quoted in 1 Peter 2:24, is a key verse on healing, but it is often misunderstood and misapplied. “But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed.” The word translated “healed” can mean either spiritual or physical healing. However, the contexts of Isaiah 53 and 1 Peter 2 make it clear that it is speaking of spiritual healing. “He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed” (1 Peter 2:24). The verse is talking about sin and righteousness, not sickness and disease. Therefore, being “healed” in both these verses is speaking of being forgiven and saved, not physically healed.
The Bible does not specifically link physical healing with spiritual healing. Sometimes people are physically healed when they place their faith in Christ, but this is not always the case. Sometimes it is God’s will to heal, but sometimes it is not. The apostle John gives us the proper perspective: “This is the confidence we have in approaching God: that if we ask anything according to His will, He hears us. And if we know that He hears us—whatever we ask—we know that we have what we asked of Him” (1 John 5:14-15). God still performs miracles. God still heals people. Sickness, disease, pain, and death are still realities in this world. Unless the Lord returns, everyone who is alive today will die, and the vast majority of them (Christians included) will die as the result of a physical problem (disease, sickness, injury). It is not always God’s will to heal us physically.
Ultimately, our full physical healing awaits us in heaven. In heaven, there will be no more pain, sickness, disease, suffering, or death (Revelation 21). We all need to be less preoccupied with our physical condition in this world and a lot more concerned with our spiritual condition (Romans 12:1-2). Then we can focus our hearts on heaven where we will no longer have to deal with physical problems. Revelation 21:4 describes the true healing we should all be longing for: “He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.”
Saturday, November 13, 2010
Joy in the midst of Trials
Question: "How can I find joy in the midst of trials?"
Answer:
James 1:2-4 says, “Consider it pure joy, my brothers, whenever you face trials of many kinds, because you know that the testing of your faith develops perseverance. Perseverance must finish its work so that you may be mature and complete, not lacking anything.” This is the very first thing James writes in his letter after his salutation. Why? Because of its import. Many Christians think once they’ve made that decision for Christ that everything will fall into place and life will be that proverbial bowl of cherries. And when trials and tough times come upon them or continue, they begin to question, “why?” Wondering how they could possibly endure horrible circumstances and consider it joy.
Peter also tackles this subject of joy through trials. “In this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. These have come so that your faith—of greater worth than gold, which perishes even though refined by fire—may be proved genuine and may result in praise, glory and honor when Jesus Christ is revealed. Though you have not seen him, you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy, for you are receiving the goal of your faith, the salvation of your souls” (1 Peter 1:6-9).
In both of these passages, we see the instruction of what we should do. ‘Consider it pure joy…’ ‘In this you greatly rejoice…’ Why? Because trials make us stronger. The James passage clearly states that the testing of our faith produces perseverance. And the Peter passage states that our faith, which is priceless, will be proved genuine and result in praise to God. But how? How can we find joy in the midst of all the junk, hardships, and painful circumstances?
First, we need to understand that joy is not the same as happiness. Happiness comes and goes sometimes as often as waves hitting the shore. Happiness isn’t something you can cling to when you’ve lost a loved one, or are facing bankruptcy. Joy, on the other hand can stay with you for the long haul. The reason? Real joy is from God. For the believer, it is like a bottomless well of water—always an abundant supply. Even in the darkest days, when sadness, grief, and loss may threaten to overwhelm you, God’s joy is there.
Second, we need to understand that God’s joy cannot be taken away. Oh, you might think that it’s gone—that the hands of misfortune have snatched it from you—but it’s not. As believers, we are promised the constant presence of the Holy Spirit. We are promised His joy. Just as our salvation is assured through Jesus’ one-time sacrifice for all. Jesus’ words in John 15:11, “I have told you this so that my joy may be in you and that your joy may be complete.” Other examples, Acts 13:52, “And the disciples were filled with joy and with the Holy Spirit.” Acts 16:34, “The jailer brought them into his house and set a meal before them; he was filled with joy because he had come to believe in God—he and his whole family.”
Third, we need to stop wallowing, whining and complaining and grab onto God’s joy. Just like salvation is a free and perfect gift from Him, we must reach out and accept that gift. Grab onto it. Like a lifeline. Choose joy. Over bitterness, anger, and sorrow. Make a decision to choose joy every day. No matter what. Look at these great examples in Scripture: “Out of the most severe trial, their overflowing joy and their extreme poverty welled up in rich generosity. For I testify that they gave as much as they were able, and even beyond their ability” (2 Corinthians 8:2-3). “You became imitators of us and of the Lord; in spite of severe suffering, you welcomed the message with the joy given by the Holy Spirit” (1 Thessalonians 1:6). “Be joyful always” (1 Thessalonians 5:16). “You sympathized with those in prison and joyfully accepted the confiscation of your property, because you knew that you yourselves had better and lasting possessions” (Hebrews 10:34). And the best illustration of all, “Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God” (Hebrews 12:2).
All through Scripture we see the persecution of the church, the trials, and hardships that believers have faced. The challenge then is to truly learn how to consider each trial joy.
This topic is very near and dear to my heart because it is a lesson I’m relearning each and every day. My daughter has a rare nerve disorder, she’s had brain surgery, and we’ve faced seemingly insurmountable obstacles, mountains of medical bills, bankruptcy, and foreclosure. But you know what I have discovered? God’s joy really is there. You can consider each trial joy, you can greatly rejoice with joy inexpressible and full of glory even when you feel like you are face-first in the mud puddle. You can endure whatever circumstances are making you quake in your boots right now. If you have been saved through faith in Jesus Christ—you have all you need.
Grab onto God’s joy.
Answer:
James 1:2-4 says, “Consider it pure joy, my brothers, whenever you face trials of many kinds, because you know that the testing of your faith develops perseverance. Perseverance must finish its work so that you may be mature and complete, not lacking anything.” This is the very first thing James writes in his letter after his salutation. Why? Because of its import. Many Christians think once they’ve made that decision for Christ that everything will fall into place and life will be that proverbial bowl of cherries. And when trials and tough times come upon them or continue, they begin to question, “why?” Wondering how they could possibly endure horrible circumstances and consider it joy.
Peter also tackles this subject of joy through trials. “In this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. These have come so that your faith—of greater worth than gold, which perishes even though refined by fire—may be proved genuine and may result in praise, glory and honor when Jesus Christ is revealed. Though you have not seen him, you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy, for you are receiving the goal of your faith, the salvation of your souls” (1 Peter 1:6-9).
In both of these passages, we see the instruction of what we should do. ‘Consider it pure joy…’ ‘In this you greatly rejoice…’ Why? Because trials make us stronger. The James passage clearly states that the testing of our faith produces perseverance. And the Peter passage states that our faith, which is priceless, will be proved genuine and result in praise to God. But how? How can we find joy in the midst of all the junk, hardships, and painful circumstances?
First, we need to understand that joy is not the same as happiness. Happiness comes and goes sometimes as often as waves hitting the shore. Happiness isn’t something you can cling to when you’ve lost a loved one, or are facing bankruptcy. Joy, on the other hand can stay with you for the long haul. The reason? Real joy is from God. For the believer, it is like a bottomless well of water—always an abundant supply. Even in the darkest days, when sadness, grief, and loss may threaten to overwhelm you, God’s joy is there.
Second, we need to understand that God’s joy cannot be taken away. Oh, you might think that it’s gone—that the hands of misfortune have snatched it from you—but it’s not. As believers, we are promised the constant presence of the Holy Spirit. We are promised His joy. Just as our salvation is assured through Jesus’ one-time sacrifice for all. Jesus’ words in John 15:11, “I have told you this so that my joy may be in you and that your joy may be complete.” Other examples, Acts 13:52, “And the disciples were filled with joy and with the Holy Spirit.” Acts 16:34, “The jailer brought them into his house and set a meal before them; he was filled with joy because he had come to believe in God—he and his whole family.”
Third, we need to stop wallowing, whining and complaining and grab onto God’s joy. Just like salvation is a free and perfect gift from Him, we must reach out and accept that gift. Grab onto it. Like a lifeline. Choose joy. Over bitterness, anger, and sorrow. Make a decision to choose joy every day. No matter what. Look at these great examples in Scripture: “Out of the most severe trial, their overflowing joy and their extreme poverty welled up in rich generosity. For I testify that they gave as much as they were able, and even beyond their ability” (2 Corinthians 8:2-3). “You became imitators of us and of the Lord; in spite of severe suffering, you welcomed the message with the joy given by the Holy Spirit” (1 Thessalonians 1:6). “Be joyful always” (1 Thessalonians 5:16). “You sympathized with those in prison and joyfully accepted the confiscation of your property, because you knew that you yourselves had better and lasting possessions” (Hebrews 10:34). And the best illustration of all, “Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God” (Hebrews 12:2).
All through Scripture we see the persecution of the church, the trials, and hardships that believers have faced. The challenge then is to truly learn how to consider each trial joy.
This topic is very near and dear to my heart because it is a lesson I’m relearning each and every day. My daughter has a rare nerve disorder, she’s had brain surgery, and we’ve faced seemingly insurmountable obstacles, mountains of medical bills, bankruptcy, and foreclosure. But you know what I have discovered? God’s joy really is there. You can consider each trial joy, you can greatly rejoice with joy inexpressible and full of glory even when you feel like you are face-first in the mud puddle. You can endure whatever circumstances are making you quake in your boots right now. If you have been saved through faith in Jesus Christ—you have all you need.
Grab onto God’s joy.
Sunday, November 7, 2010
What is the immaculate conception?
Question: "What is the immaculate conception?"
Answer:
Many people mistakenly believe that the immaculate conception refers to the conception of Jesus Christ. Jesus’ conception was most assuredly immaculate…but the immaculate conception does not refer to Jesus at all. The immaculate conception is a doctrine of the Romans Catholic Church in regards to Mary, Jesus’ mother. An official statement of the doctrine reads, “…the blessed Virgin Mary to have been, from the first instant of her conception, by a singular grace and privilege of Almighty God, in view of the merits of Christ Jesus the Savior of Mankind, preserved free from all stain of original sin.” Essentially the immaculate conception is the belief that Mary was protected from original sin, that Mary did not have a sin nature, and was, in fact, sinless.
The problem with the doctrine of the immaculate conception is that it is not taught in the Bible. The Bible nowhere describes Mary as anything but an ordinary human female whom God chose to be the mother of the Lord Jesus Christ. Mary was undoubtedly a godly woman (Luke 1:28). Mary was surely a wonderful wife and mother. Jesus definitely loved and cherished His mother (John 19:27). The Bible gives us no reason to believe that Mary was sinless. In fact, the Bible gives us every reason to believe that Jesus Christ is the only Person who was not “infected” by sin and never committed a sin (Ecclesiastes 7:20; Romans 3:23; 2 Corinthians 5:21; 1 Peter 2:22; 1 John 3:5).
The doctrine of the immaculate conception originated out of confusion over how Jesus Christ could be born sinless if He was conceived inside of a sinful human female. The thought was that Jesus would have inherited a sinful nature from Mary had she been a sinner. In contrast to the immaculate conception, the Biblical solution to this problem is understanding that Jesus Himself was miraculously protected from being polluted by sin while He was inside Mary's womb. If God was capable of protecting Mary from sin, would He not be able to protect Jesus from sin? Therefore, Mary being sinless is neither necessary or Biblical.
The Roman Catholic Church argues that the immaculate conception is necessary because without it, Jesus would have been the object of His own grace. The thought goes like this – for Jesus to have been miraculously preserved from sin, which itself would be an act of grace, that would mean God essentially “graced Himself.” The word grace means “unmerited favor.” Grace is giving someone something he or she does not deserve. God performing a miracle in preserving Jesus from sin is not “grace.” In no sense could Jesus possibly be infected with sin. He was perfect and sinless humanity joined with sinless divinity. God cannot be infected or affected by sin, as He is perfectly holy. This same truth applies to Jesus. It did not take “grace” to protect Jesus from sin. Being God incarnate, Jesus was in His essence “immune” from sin.
So, the doctrine of the immaculate conception is neither Biblical or necessary. Jesus was miraculously conceived inside Mary, who was a virgin at the time. That is the Biblical concept of the virgin birth. The Bible does not even hint that there was anything significant about Mary’s conception. If we examine this concept logically, Mary’s mother would have to be immaculately conceived as well. How could Mary be conceived without sin if her mother was sinful? The same would have to be said of Mary’s grandmother, great-grandmother, and so on. So, in conclusion, the immaculate conception is not a Biblical teaching. The Bible teaches the miraculous virgin conception of Jesus Christ, not the immaculate conception of Mary.
Answer:
Many people mistakenly believe that the immaculate conception refers to the conception of Jesus Christ. Jesus’ conception was most assuredly immaculate…but the immaculate conception does not refer to Jesus at all. The immaculate conception is a doctrine of the Romans Catholic Church in regards to Mary, Jesus’ mother. An official statement of the doctrine reads, “…the blessed Virgin Mary to have been, from the first instant of her conception, by a singular grace and privilege of Almighty God, in view of the merits of Christ Jesus the Savior of Mankind, preserved free from all stain of original sin.” Essentially the immaculate conception is the belief that Mary was protected from original sin, that Mary did not have a sin nature, and was, in fact, sinless.
The problem with the doctrine of the immaculate conception is that it is not taught in the Bible. The Bible nowhere describes Mary as anything but an ordinary human female whom God chose to be the mother of the Lord Jesus Christ. Mary was undoubtedly a godly woman (Luke 1:28). Mary was surely a wonderful wife and mother. Jesus definitely loved and cherished His mother (John 19:27). The Bible gives us no reason to believe that Mary was sinless. In fact, the Bible gives us every reason to believe that Jesus Christ is the only Person who was not “infected” by sin and never committed a sin (Ecclesiastes 7:20; Romans 3:23; 2 Corinthians 5:21; 1 Peter 2:22; 1 John 3:5).
The doctrine of the immaculate conception originated out of confusion over how Jesus Christ could be born sinless if He was conceived inside of a sinful human female. The thought was that Jesus would have inherited a sinful nature from Mary had she been a sinner. In contrast to the immaculate conception, the Biblical solution to this problem is understanding that Jesus Himself was miraculously protected from being polluted by sin while He was inside Mary's womb. If God was capable of protecting Mary from sin, would He not be able to protect Jesus from sin? Therefore, Mary being sinless is neither necessary or Biblical.
The Roman Catholic Church argues that the immaculate conception is necessary because without it, Jesus would have been the object of His own grace. The thought goes like this – for Jesus to have been miraculously preserved from sin, which itself would be an act of grace, that would mean God essentially “graced Himself.” The word grace means “unmerited favor.” Grace is giving someone something he or she does not deserve. God performing a miracle in preserving Jesus from sin is not “grace.” In no sense could Jesus possibly be infected with sin. He was perfect and sinless humanity joined with sinless divinity. God cannot be infected or affected by sin, as He is perfectly holy. This same truth applies to Jesus. It did not take “grace” to protect Jesus from sin. Being God incarnate, Jesus was in His essence “immune” from sin.
So, the doctrine of the immaculate conception is neither Biblical or necessary. Jesus was miraculously conceived inside Mary, who was a virgin at the time. That is the Biblical concept of the virgin birth. The Bible does not even hint that there was anything significant about Mary’s conception. If we examine this concept logically, Mary’s mother would have to be immaculately conceived as well. How could Mary be conceived without sin if her mother was sinful? The same would have to be said of Mary’s grandmother, great-grandmother, and so on. So, in conclusion, the immaculate conception is not a Biblical teaching. The Bible teaches the miraculous virgin conception of Jesus Christ, not the immaculate conception of Mary.
Saturday, November 6, 2010
Feeling disappointed with God?
Question: "Is it wrong to feel disappointment with God?"
Answer:
Disappointment with God is not necessarily wrong or sinful; rather, it is a part of the human condition. The word "disappointment" means "a feeling of dissatisfaction when one’s hopes, desires, and expectations fail to come to pass." When God somehow fails to satisfy our hopes or doesn’t live up to our expectations, disappointment inevitably follows. If God doesn’t perform in the manner we think He should, we are disillusioned with Him and dissatisfied with His performance. This can lead to wavering faith in God, especially in His sovereignty and His goodness.
When God doesn’t act when we think He should act, it isn’t because He is unable to do so. Rather, He simply chooses not to. While this might seem an arbitrary or capricious act on His part, the exact opposite is true. God chooses to act or not to act according to His perfect and holy will in order to bring about His righteous purposes. Nothing happens that is out of God’s plan. He has control of every molecule that floats around in the universe, and God’s will encompasses every act and decision made by every person throughout the world at all times. He tells us in Isaiah 46:11, “From the east I summon a bird of prey; from a far-off land, a man to fulfill my purpose. What I have said, that will I bring about; what I have planned, that will I do.” Even the birds are somehow part of His foreordained plan. Furthermore, there are times when He chooses to let us know His plans (Isaiah 46:10) and times when He does not. Sometimes we understand what He is doing; sometimes we do not (Isaiah 55:9). One thing we do know for sure: if we belong to Him, whatever He does will be to our benefit, whether we understand it or not (Romans 8:28).
The key to avoiding disappointment with God is to align our wills with His and to submit to His will in all things. Doing so will not only keep us from being disappointed with God, but it will also preclude grumbling and complaining about the events that occur in our lives. The Israelites in the desert griped and questioned God on several occasions, despite having seen miraculous displays of His power in the parting of the Red Sea, the provision of manna and quail in the wilderness, and the glory of the Lord that followed them in the form of a pillar of fire (Exodus 15–16; Numbers 14:2-37). Despite God’s continual faithfulness to His people, they grumbled and were disappointed with God because He did not act as they thought He should. Rather than submitting to His will and trusting Him, they were in a constant state of turmoil and confusion.
When we align our wills with God’s will and when we can say, with Jesus, “Not my will but yours be done” (Luke 22:42), then we find the contentment Paul spoke of in 1 Timothy 6:6-10 and Philippians 4:11-12. Paul had learned to be content with whatever God sent his way. He trusted God and submitted to His will, knowing that a holy, righteous, perfect, loving, and merciful God would work all things together for his good because that is what He promised. When we see God in that light, we can’t possibly be disappointed with Him. Rather, we submit willingly to our heavenly Father, knowing that His will is perfect and that everything He brings to pass in our lives will be for our good and for His glory.
Answer:
Disappointment with God is not necessarily wrong or sinful; rather, it is a part of the human condition. The word "disappointment" means "a feeling of dissatisfaction when one’s hopes, desires, and expectations fail to come to pass." When God somehow fails to satisfy our hopes or doesn’t live up to our expectations, disappointment inevitably follows. If God doesn’t perform in the manner we think He should, we are disillusioned with Him and dissatisfied with His performance. This can lead to wavering faith in God, especially in His sovereignty and His goodness.
When God doesn’t act when we think He should act, it isn’t because He is unable to do so. Rather, He simply chooses not to. While this might seem an arbitrary or capricious act on His part, the exact opposite is true. God chooses to act or not to act according to His perfect and holy will in order to bring about His righteous purposes. Nothing happens that is out of God’s plan. He has control of every molecule that floats around in the universe, and God’s will encompasses every act and decision made by every person throughout the world at all times. He tells us in Isaiah 46:11, “From the east I summon a bird of prey; from a far-off land, a man to fulfill my purpose. What I have said, that will I bring about; what I have planned, that will I do.” Even the birds are somehow part of His foreordained plan. Furthermore, there are times when He chooses to let us know His plans (Isaiah 46:10) and times when He does not. Sometimes we understand what He is doing; sometimes we do not (Isaiah 55:9). One thing we do know for sure: if we belong to Him, whatever He does will be to our benefit, whether we understand it or not (Romans 8:28).
The key to avoiding disappointment with God is to align our wills with His and to submit to His will in all things. Doing so will not only keep us from being disappointed with God, but it will also preclude grumbling and complaining about the events that occur in our lives. The Israelites in the desert griped and questioned God on several occasions, despite having seen miraculous displays of His power in the parting of the Red Sea, the provision of manna and quail in the wilderness, and the glory of the Lord that followed them in the form of a pillar of fire (Exodus 15–16; Numbers 14:2-37). Despite God’s continual faithfulness to His people, they grumbled and were disappointed with God because He did not act as they thought He should. Rather than submitting to His will and trusting Him, they were in a constant state of turmoil and confusion.
When we align our wills with God’s will and when we can say, with Jesus, “Not my will but yours be done” (Luke 22:42), then we find the contentment Paul spoke of in 1 Timothy 6:6-10 and Philippians 4:11-12. Paul had learned to be content with whatever God sent his way. He trusted God and submitted to His will, knowing that a holy, righteous, perfect, loving, and merciful God would work all things together for his good because that is what He promised. When we see God in that light, we can’t possibly be disappointed with Him. Rather, we submit willingly to our heavenly Father, knowing that His will is perfect and that everything He brings to pass in our lives will be for our good and for His glory.
Friday, October 29, 2010
Are Ghosts real?
Question: "What does the Bible say about ghosts / hauntings?"
Answer: Is there such a thing as ghosts? The answer to this question depends on what precisely is meant by the term “ghosts.” If the term means “spirit beings,” the answer is a qualified “yes.” If the term means “spirits of people who have died,” the answer is “no.” The Bible makes it abundantly clear that there are spirit beings, both good and evil. But the Bible negates the idea that the spirits of deceased human beings can remain on earth and “haunt” the living.
Hebrews 9:27 declares, “Man is destined to die once, and after that to face judgment.” That is what happens to a person’s soul-spirit after death—judgment. The result of this judgment is heaven for the believer (2 Corinthians 5:6-8; Philippians 1:23) and hell for the unbeliever (Matthew 25:46; Luke 16:22-24). There is no in-between. There is no possibility of remaining on earth in spirit form as a “ghost.” If there are such things as ghosts, according to the Bible, they absolutely cannot be the disembodied spirits of deceased human beings.
The Bible teaches very clearly that there are indeed spirit beings who can connect with and appear in our physical world. The Bible identifies these beings as angels and demons. Angels are spirit beings who are faithful in serving God. Angels are righteous, good, and holy. Demons are fallen angels, angels who rebelled against God. Demons are evil, deceptive, and destructive. According to 2 Corinthians 11:14-15, demons masquerade as “angels of light” and as “servants of righteousness.” Appearing as a “ghost” and impersonating a deceased human being definitely seem to be within the power and abilities that demons possess.
The closest biblical example of a “haunting” is found in Mark 5:1-20. A legion of demons possessed a man and used the man to haunt a graveyard. There were no ghosts involved. It was a case of a normal person being controlled by demons to terrorize the people of that area. Demons only seek to “kill, steal, and destroy” (John 10:10). They will do anything within their power to deceive people, to lead people away from God. This is very likely the explanation of “ghostly” activity today. Whether it is called a ghost, a ghoul, or a poltergeist, if there is genuine evil spiritual activity occurring, it is the work of demons.
What about instances in which “ghosts” act in “positive” ways? What about psychics who claim to summon the deceased and gain true and useful information from them? Again, it is crucial to remember that the goal of demons is to deceive. If the result is that people trust in a psychic instead of God, a demon will be more than willing to reveal true information. Even good and true information, if from a source with evil motives, can be used to mislead, corrupt, and destroy.
Interest in the paranormal is becoming increasingly common. There are individuals and businesses that claim to be “ghost-hunters,” who for a price will rid your home of ghosts. Psychics, séances, tarot cards, and mediums are increasingly considered normal. Human beings are innately aware of the spiritual world. Sadly, instead of seeking the truth about the spirit world by communing with God and studying His Word, many people allow themselves to be led astray by the spirit world. The demons surely laugh at the spiritual mass-deception that exists in the world today.
Answer: Is there such a thing as ghosts? The answer to this question depends on what precisely is meant by the term “ghosts.” If the term means “spirit beings,” the answer is a qualified “yes.” If the term means “spirits of people who have died,” the answer is “no.” The Bible makes it abundantly clear that there are spirit beings, both good and evil. But the Bible negates the idea that the spirits of deceased human beings can remain on earth and “haunt” the living.
Hebrews 9:27 declares, “Man is destined to die once, and after that to face judgment.” That is what happens to a person’s soul-spirit after death—judgment. The result of this judgment is heaven for the believer (2 Corinthians 5:6-8; Philippians 1:23) and hell for the unbeliever (Matthew 25:46; Luke 16:22-24). There is no in-between. There is no possibility of remaining on earth in spirit form as a “ghost.” If there are such things as ghosts, according to the Bible, they absolutely cannot be the disembodied spirits of deceased human beings.
The Bible teaches very clearly that there are indeed spirit beings who can connect with and appear in our physical world. The Bible identifies these beings as angels and demons. Angels are spirit beings who are faithful in serving God. Angels are righteous, good, and holy. Demons are fallen angels, angels who rebelled against God. Demons are evil, deceptive, and destructive. According to 2 Corinthians 11:14-15, demons masquerade as “angels of light” and as “servants of righteousness.” Appearing as a “ghost” and impersonating a deceased human being definitely seem to be within the power and abilities that demons possess.
The closest biblical example of a “haunting” is found in Mark 5:1-20. A legion of demons possessed a man and used the man to haunt a graveyard. There were no ghosts involved. It was a case of a normal person being controlled by demons to terrorize the people of that area. Demons only seek to “kill, steal, and destroy” (John 10:10). They will do anything within their power to deceive people, to lead people away from God. This is very likely the explanation of “ghostly” activity today. Whether it is called a ghost, a ghoul, or a poltergeist, if there is genuine evil spiritual activity occurring, it is the work of demons.
What about instances in which “ghosts” act in “positive” ways? What about psychics who claim to summon the deceased and gain true and useful information from them? Again, it is crucial to remember that the goal of demons is to deceive. If the result is that people trust in a psychic instead of God, a demon will be more than willing to reveal true information. Even good and true information, if from a source with evil motives, can be used to mislead, corrupt, and destroy.
Interest in the paranormal is becoming increasingly common. There are individuals and businesses that claim to be “ghost-hunters,” who for a price will rid your home of ghosts. Psychics, séances, tarot cards, and mediums are increasingly considered normal. Human beings are innately aware of the spiritual world. Sadly, instead of seeking the truth about the spirit world by communing with God and studying His Word, many people allow themselves to be led astray by the spirit world. The demons surely laugh at the spiritual mass-deception that exists in the world today.
Is Purgatory a Catholic Invention?
Question: "What does the Bible say about Purgatory?"
Answer: According to the Catholic Encyclopedia, Purgatory is “a place or condition of temporal punishment for those who, departing this life in God's grace, are not entirely free from venial faults, or have not fully paid the satisfaction due to their transgressions.” To summarize, in Catholic theology Purgatory is a place that a Christian’s soul goes to after death to be cleansed of the sins that had not been fully satisfied during life. Is this doctrine of Purgatory in agreement with the Bible? Absolutely not!
Jesus died to pay the penalty for all of our sins (Romans 5:8). Isaiah 53:5 declares, “But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His wounds we are healed.” Jesus suffered for our sins so that we could be delivered from suffering. To say that we must also suffer for our sins is to say that Jesus’ suffering was insufficient. To say that we must atone for our sins by cleansing in Purgatory is to deny the sufficiency of the atoning sacrifice of Jesus (1 John 2:2). The idea that we have to suffer for our sins after death is contrary to everything the Bible says about salvation.
The primary Scriptural passage Catholics point to for evidence of Purgatory is 1 Corinthians 3:15, which says, “If it is burned up, he will suffer loss; he himself will be saved, but only as one escaping through the flames.” The passage (1 Corinthians 3:12-15) is using an illustration of things going through fire as a description of believers’ works being judged. If our works are of good quality “gold, sliver, costly stones,” they will pass through the fire unharmed, and we will be rewarded for them. If our works are of poor quality “wood, hay, and straw,” they will be consumed by the fire, and there will be no reward. The passage does not say that believers pass through the fire, but rather that a believer’s works pass through the fire. 1 Corinthians 3:15 refers to the believer “escaping through the flames,” not “being cleansed by the flames.”
Purgatory, like many other Catholic dogmas, is based on a misunderstanding of the nature of Christ’s sacrifice. Catholics view the Mass / Eucharist as a re-presentation of Christ’s sacrifice because they fail to understand that Jesus’ once-for-all sacrifice was absolutely and perfectly sufficient (Hebrews 7:27). Catholics view meritorious works as contributing to salvation due to a failure to recognize that Jesus’ sacrificial payment has no need of additional “contribution” (Ephesians 2:8-9). Similarly, Purgatory is understood by Catholics as a place of cleansing in preparation for heaven because they do not recognize that because of Jesus’ sacrifice, we are already cleansed, declared righteous, forgiven, redeemed, reconciled, and sanctified.
The very idea of Purgatory and the doctrines that are often attached to it (prayer for the dead, indulgences, meritorious works on behalf of the dead, etc.) all fail to recognize that Jesus’ death was sufficient to pay the penalty for ALL of our sins. Jesus, who was God incarnate (John 1:1,14), paid an infinite price for our sin. Jesus died for our sins (1 Corinthians 15:3). Jesus is the atoning sacrifice for our sins (1 John 2:2). To limit Jesus’ sacrifice to atoning for original sin, or sins committed before salvation, is an attack on the Person and Work of Jesus Christ. If we must in any sense pay for, atone for, or suffer because of our sins – that indicates Jesus’ death was not a perfect, complete, and sufficient sacrifice.
For believers, after death is to be "away from the body and at home with the Lord" (2 Corinthians 5:6-8; Philippians 1:23). Notice that this does not say "away from the body, in Purgatory with the cleansing fire." No, because of the perfection, completion, and sufficiency of Jesus' sacrifice, we are immediately in the Lord's presence after death, fully cleansed, free from sin, glorified, perfected, and ultimately sanctified.
Answer: According to the Catholic Encyclopedia, Purgatory is “a place or condition of temporal punishment for those who, departing this life in God's grace, are not entirely free from venial faults, or have not fully paid the satisfaction due to their transgressions.” To summarize, in Catholic theology Purgatory is a place that a Christian’s soul goes to after death to be cleansed of the sins that had not been fully satisfied during life. Is this doctrine of Purgatory in agreement with the Bible? Absolutely not!
Jesus died to pay the penalty for all of our sins (Romans 5:8). Isaiah 53:5 declares, “But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His wounds we are healed.” Jesus suffered for our sins so that we could be delivered from suffering. To say that we must also suffer for our sins is to say that Jesus’ suffering was insufficient. To say that we must atone for our sins by cleansing in Purgatory is to deny the sufficiency of the atoning sacrifice of Jesus (1 John 2:2). The idea that we have to suffer for our sins after death is contrary to everything the Bible says about salvation.
The primary Scriptural passage Catholics point to for evidence of Purgatory is 1 Corinthians 3:15, which says, “If it is burned up, he will suffer loss; he himself will be saved, but only as one escaping through the flames.” The passage (1 Corinthians 3:12-15) is using an illustration of things going through fire as a description of believers’ works being judged. If our works are of good quality “gold, sliver, costly stones,” they will pass through the fire unharmed, and we will be rewarded for them. If our works are of poor quality “wood, hay, and straw,” they will be consumed by the fire, and there will be no reward. The passage does not say that believers pass through the fire, but rather that a believer’s works pass through the fire. 1 Corinthians 3:15 refers to the believer “escaping through the flames,” not “being cleansed by the flames.”
Purgatory, like many other Catholic dogmas, is based on a misunderstanding of the nature of Christ’s sacrifice. Catholics view the Mass / Eucharist as a re-presentation of Christ’s sacrifice because they fail to understand that Jesus’ once-for-all sacrifice was absolutely and perfectly sufficient (Hebrews 7:27). Catholics view meritorious works as contributing to salvation due to a failure to recognize that Jesus’ sacrificial payment has no need of additional “contribution” (Ephesians 2:8-9). Similarly, Purgatory is understood by Catholics as a place of cleansing in preparation for heaven because they do not recognize that because of Jesus’ sacrifice, we are already cleansed, declared righteous, forgiven, redeemed, reconciled, and sanctified.
The very idea of Purgatory and the doctrines that are often attached to it (prayer for the dead, indulgences, meritorious works on behalf of the dead, etc.) all fail to recognize that Jesus’ death was sufficient to pay the penalty for ALL of our sins. Jesus, who was God incarnate (John 1:1,14), paid an infinite price for our sin. Jesus died for our sins (1 Corinthians 15:3). Jesus is the atoning sacrifice for our sins (1 John 2:2). To limit Jesus’ sacrifice to atoning for original sin, or sins committed before salvation, is an attack on the Person and Work of Jesus Christ. If we must in any sense pay for, atone for, or suffer because of our sins – that indicates Jesus’ death was not a perfect, complete, and sufficient sacrifice.
For believers, after death is to be "away from the body and at home with the Lord" (2 Corinthians 5:6-8; Philippians 1:23). Notice that this does not say "away from the body, in Purgatory with the cleansing fire." No, because of the perfection, completion, and sufficiency of Jesus' sacrifice, we are immediately in the Lord's presence after death, fully cleansed, free from sin, glorified, perfected, and ultimately sanctified.
Wednesday, October 27, 2010
Drinking Blood and Eating Flesh?
Question: "What is the Catholic sacrament of Holy Eucharist?"
Answer: For Catholics, the Holy Eucharist / Catholic Mass is considered the most important and highest form of prayer. In fact, attending Mass is an obligation, under penalty of mortal sin, each Sunday and on certain other Holy Days of Obligation. The Mass is divided into two sections, the Liturgy of the Word and the Liturgy of the Eucharist. The Liturgy of the Word consists of two readings (one from the Old Testament and one from the New Testament), the Responsorial Psalm, the Gospel reading, the homily (or sermon), and general intercessions (also called petitions).
The center of the Mass is its second part, the Liturgy of the Holy Eucharist. During this time, Catholics share in the body and blood of Jesus in the form of the bread and wine passed out to the congregation. According to the Bible, this is done in remembrance of Christ (1 Corinthians 11:23-25, cf. Luke 22:18-20 and Matthew 26:26-28). However, according to the Catechism of the Catholic Church, paragraph 1366, "The Eucharist is thus a sacrifice because it re-presents (makes present) the sacrifice of the cross, because it is its memorial and because it applies its fruit." The Catechism continues in paragraph 1367:
The sacrifice of Christ and the sacrifice of the Holy Eucharist are one single sacrifice: "The victim is one and the same: the same now offers through the ministry of priests, who then offered himself on the cross; only the manner of offering is different." "And since in this divine sacrifice which is celebrated in the Mass, the same Christ who offered himself once in a bloody manner on the altar of the cross is contained and is offered in an unbloody manner. . . this sacrifice is truly propitiatory."
In the book of Malachi, the prophet predicts elimination of the old sacrificial system and the institution of a new sacrifice: "I have no pleasure in you, says the Lord of hosts, and I will not accept an offering from your hand. For from the rising of the sun to its setting my name will be great among the nations, and in every place incense will be offered to my name, and a pure offering. For my name will be great among the nations, says the Lord of hosts" (Malachi 1:10-11). This means that God will one day be glorified among the Gentiles, who will make pure offerings to Him in all places. The Catholics see this as the Eucharist. However, the apostle Paul seems to have a different slant on it: "I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship" (Romans 12:1). The Eucharist can only be offered in select places: Churches consecrated and blessed according to Catholic Canon Law. The idea of offering our bodies as living sacrifices fits better with the language of the prediction, which says that the sacrifices will be offered "in every place."
The Roman Catholic Church believes that the bread and wine of the Holy Eucharist become the actual body and blood of Jesus. They attempt to support their system of thought with passages such as John 6:32-58; Matthew 26:26; Luke 22:17-23; and 1 Corinthians 11:24-25. In 1551 A.D., the Counsel of Trent officially stated: "by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called transubstantiation" (Session XIII, chapter IV; cf. canon II). By sharing in the Eucharistic meal, the Church teaches that Catholics are fulfilling John 6:53: "Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you."
What does that really mean? Jesus goes on to say that "It is the Spirit who gives life; the flesh is of no avail. The words that I have spoken to you are spirit and life" (John 6:63-64). So, if "the flesh is of no avail," why would we have to eat Jesus' flesh in order to have eternal life? It does not make sense, until Jesus tells us that the words He speaks are "spirit." Jesus is saying that this is not a literal teaching, but a spiritual one. The language ties in perfectly with the aforementioned statement of the apostle Paul: "present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship" (Romans 12:1).
In Jewish thought, bread was equated with the Torah, and "eating of it" was reading and understanding the covenant of God (cf. Deuteronomy 8:3). For example, the apocryphal book of Sirach states "'He who eats of me will hunger still, he who drinks of me will thirst for more; he who obeys me will not be put to shame, he who serves me will never fail.' All this is true of the book of Most High's covenant, the law which Moses commanded us as an inheritance for the community of Jacob" (Sirach 24:20-22). Quoting from Sirach here is not endorsing it as Scripture; it only serves to illustrate how the Jewish people thought of Mosaic Law. It is important to understand the equating of bread with the Torah to appreciate Jesus' real point.
In John 6, Jesus is actually telling the crowd that He is superior to the Torah (cf. John 6:49-51), and the entire Mosaic system of Law. In the passage from Sirach, it states that those who eat of the Law will "hunger still" and "thirst for more," the language of which is mirrored by Jesus when He says "He who comes to Me will never be hungry, he who believes in Me will never be thirsty" (John 6:35). Jesus is not commanding people to literally eat His flesh and drink His blood, He is telling them the core of all Christian doctrine: belief in Jesus Himself ("The work of God is this: to believe in the One He has sent," John 6:29, emphasis added). Therefore, the Catholic interpretation of John 6 is unbiblical.
Secondly, there is a very clear analogy in John 6 to the days of Moses and the eating of manna. In the days of Moses, manna was God’s provision for food for the Israelites as they wandered in the wilderness. In John 6, however, Jesus claimed to be the true manna, the bread of heaven. With this statement Jesus claimed to be God’s full provision for salvation. Manna was God’s provision of deliverance from starvation. Jesus is God’s provision of deliverance from damnation. Just as the manna had to be consumed to preserve the lives of the Israelites, so Jesus has to be consumed (fully received by faith) for salvation to be received.
It is very clear that Jesus referred to Himself as the Bread of Life and encouraged his followers to eat of His flesh in John 6. But we do not need to conclude that Jesus was teaching what the Catholics have referred to as transubstantiation. The Lord’s Supper / Christian communion / Holy Eucharist had not been instituted yet. Jesus did not institute the Holy Eucharist / Mass / Lord's Supper until John chapter 13. Therefore, to read the Lord’s Supper into John 6 is unwarranted. As suggested above, it is best to understand this passage in light of coming to Jesus, in faith, for salvation. When we receive Him as Savior, placing our full trust in Him, we are “consuming His flesh” and “drinking His blood.” His body was broken (at His death) and His blood was shed to provide for our salvation. 1 Corinthians 11:26, “For whenever you eat this bread and drink this cup, you proclaim the Lord's death until He comes.”
Whether the Catholic definition of Holy Eucharist is a "re-sacrifice" of Christ, or a "re-offering" of Christ's sacrifice - both concepts are unbiblical. Christ does not need to be re-sacrificed. Christ's sacrifice does not need to be re-offered. Hebrews 7:27 declares, "Unlike the other high priests, He (Jesus) does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins ONCE for all when He offered Himself." Similarly, 1 Peter 3:18 exclaims, "For Christ died for sins ONCE for all, the righteous for the unrighteous, to bring you to God..." Christ's once for all death on the cross was sufficient to atone for all of our sins (1 John 2:2). Therefore, Christ's sacrifice does not need to be re-offered. Instead, Christ's sacrifice is to be received by faith (John 1:12; 3:16). Eating Christ's flesh and drinking His blood are symbols of fully receiving His sacrifice on our behalf, by grace through faith.
Answer: For Catholics, the Holy Eucharist / Catholic Mass is considered the most important and highest form of prayer. In fact, attending Mass is an obligation, under penalty of mortal sin, each Sunday and on certain other Holy Days of Obligation. The Mass is divided into two sections, the Liturgy of the Word and the Liturgy of the Eucharist. The Liturgy of the Word consists of two readings (one from the Old Testament and one from the New Testament), the Responsorial Psalm, the Gospel reading, the homily (or sermon), and general intercessions (also called petitions).
The center of the Mass is its second part, the Liturgy of the Holy Eucharist. During this time, Catholics share in the body and blood of Jesus in the form of the bread and wine passed out to the congregation. According to the Bible, this is done in remembrance of Christ (1 Corinthians 11:23-25, cf. Luke 22:18-20 and Matthew 26:26-28). However, according to the Catechism of the Catholic Church, paragraph 1366, "The Eucharist is thus a sacrifice because it re-presents (makes present) the sacrifice of the cross, because it is its memorial and because it applies its fruit." The Catechism continues in paragraph 1367:
The sacrifice of Christ and the sacrifice of the Holy Eucharist are one single sacrifice: "The victim is one and the same: the same now offers through the ministry of priests, who then offered himself on the cross; only the manner of offering is different." "And since in this divine sacrifice which is celebrated in the Mass, the same Christ who offered himself once in a bloody manner on the altar of the cross is contained and is offered in an unbloody manner. . . this sacrifice is truly propitiatory."
In the book of Malachi, the prophet predicts elimination of the old sacrificial system and the institution of a new sacrifice: "I have no pleasure in you, says the Lord of hosts, and I will not accept an offering from your hand. For from the rising of the sun to its setting my name will be great among the nations, and in every place incense will be offered to my name, and a pure offering. For my name will be great among the nations, says the Lord of hosts" (Malachi 1:10-11). This means that God will one day be glorified among the Gentiles, who will make pure offerings to Him in all places. The Catholics see this as the Eucharist. However, the apostle Paul seems to have a different slant on it: "I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship" (Romans 12:1). The Eucharist can only be offered in select places: Churches consecrated and blessed according to Catholic Canon Law. The idea of offering our bodies as living sacrifices fits better with the language of the prediction, which says that the sacrifices will be offered "in every place."
The Roman Catholic Church believes that the bread and wine of the Holy Eucharist become the actual body and blood of Jesus. They attempt to support their system of thought with passages such as John 6:32-58; Matthew 26:26; Luke 22:17-23; and 1 Corinthians 11:24-25. In 1551 A.D., the Counsel of Trent officially stated: "by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called transubstantiation" (Session XIII, chapter IV; cf. canon II). By sharing in the Eucharistic meal, the Church teaches that Catholics are fulfilling John 6:53: "Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you."
What does that really mean? Jesus goes on to say that "It is the Spirit who gives life; the flesh is of no avail. The words that I have spoken to you are spirit and life" (John 6:63-64). So, if "the flesh is of no avail," why would we have to eat Jesus' flesh in order to have eternal life? It does not make sense, until Jesus tells us that the words He speaks are "spirit." Jesus is saying that this is not a literal teaching, but a spiritual one. The language ties in perfectly with the aforementioned statement of the apostle Paul: "present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship" (Romans 12:1).
In Jewish thought, bread was equated with the Torah, and "eating of it" was reading and understanding the covenant of God (cf. Deuteronomy 8:3). For example, the apocryphal book of Sirach states "'He who eats of me will hunger still, he who drinks of me will thirst for more; he who obeys me will not be put to shame, he who serves me will never fail.' All this is true of the book of Most High's covenant, the law which Moses commanded us as an inheritance for the community of Jacob" (Sirach 24:20-22). Quoting from Sirach here is not endorsing it as Scripture; it only serves to illustrate how the Jewish people thought of Mosaic Law. It is important to understand the equating of bread with the Torah to appreciate Jesus' real point.
In John 6, Jesus is actually telling the crowd that He is superior to the Torah (cf. John 6:49-51), and the entire Mosaic system of Law. In the passage from Sirach, it states that those who eat of the Law will "hunger still" and "thirst for more," the language of which is mirrored by Jesus when He says "He who comes to Me will never be hungry, he who believes in Me will never be thirsty" (John 6:35). Jesus is not commanding people to literally eat His flesh and drink His blood, He is telling them the core of all Christian doctrine: belief in Jesus Himself ("The work of God is this: to believe in the One He has sent," John 6:29, emphasis added). Therefore, the Catholic interpretation of John 6 is unbiblical.
Secondly, there is a very clear analogy in John 6 to the days of Moses and the eating of manna. In the days of Moses, manna was God’s provision for food for the Israelites as they wandered in the wilderness. In John 6, however, Jesus claimed to be the true manna, the bread of heaven. With this statement Jesus claimed to be God’s full provision for salvation. Manna was God’s provision of deliverance from starvation. Jesus is God’s provision of deliverance from damnation. Just as the manna had to be consumed to preserve the lives of the Israelites, so Jesus has to be consumed (fully received by faith) for salvation to be received.
It is very clear that Jesus referred to Himself as the Bread of Life and encouraged his followers to eat of His flesh in John 6. But we do not need to conclude that Jesus was teaching what the Catholics have referred to as transubstantiation. The Lord’s Supper / Christian communion / Holy Eucharist had not been instituted yet. Jesus did not institute the Holy Eucharist / Mass / Lord's Supper until John chapter 13. Therefore, to read the Lord’s Supper into John 6 is unwarranted. As suggested above, it is best to understand this passage in light of coming to Jesus, in faith, for salvation. When we receive Him as Savior, placing our full trust in Him, we are “consuming His flesh” and “drinking His blood.” His body was broken (at His death) and His blood was shed to provide for our salvation. 1 Corinthians 11:26, “For whenever you eat this bread and drink this cup, you proclaim the Lord's death until He comes.”
Whether the Catholic definition of Holy Eucharist is a "re-sacrifice" of Christ, or a "re-offering" of Christ's sacrifice - both concepts are unbiblical. Christ does not need to be re-sacrificed. Christ's sacrifice does not need to be re-offered. Hebrews 7:27 declares, "Unlike the other high priests, He (Jesus) does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins ONCE for all when He offered Himself." Similarly, 1 Peter 3:18 exclaims, "For Christ died for sins ONCE for all, the righteous for the unrighteous, to bring you to God..." Christ's once for all death on the cross was sufficient to atone for all of our sins (1 John 2:2). Therefore, Christ's sacrifice does not need to be re-offered. Instead, Christ's sacrifice is to be received by faith (John 1:12; 3:16). Eating Christ's flesh and drinking His blood are symbols of fully receiving His sacrifice on our behalf, by grace through faith.
Monday, October 25, 2010
Women pastors / preachers?
Question: "Women pastors / preachers? What does the Bible say about women in ministry?"
Answer: There is perhaps no more hotly debated issue in the church today than the issue of women serving as pastors/preachers. As a result, it is very important to not see this issue as men versus women. There are women who believe women should not serve as pastors and that the Bible places restrictions on the ministry of women, and there are men who believe women can serve as preachers and that there are no restrictions on women in ministry. This is not an issue of chauvinism or discrimination. It is an issue of biblical interpretation.
The Word of God proclaims, “A woman should learn in quietness and full submission. I do not permit a woman to teach or to have authority over a man; she must be silent” (1 Timothy 2:11-12). In the church, God assigns different roles to men and women. This is a result of the way mankind was created and the way in which sin entered the world (1 Timothy 2:13-14). God, through the apostle Paul, restricts women from serving in roles of teaching and/or having spiritual authority over men. This precludes women from serving as pastors, which definitely includes preaching to, teaching, and having spiritual authority over men.
There are many “objections” to this view of women in ministry. A common one is that Paul restricts women from teaching because in the first century, women were typically uneducated. However, 1 Timothy 2:11-14 nowhere mentions educational status. If education were a qualification for ministry, the majority of Jesus' disciples would not have been qualified. A second common objection is that Paul only restricted the women of Ephesus from teaching (1 Timothy was written to Timothy, who was the pastor of the church in Ephesus). The city of Ephesus was known for its temple to Artemis, a false Greek/Roman goddess. Women were the authority in the worship of Artemis. However, the book of 1 Timothy nowhere mentions Artemis, nor does Paul mention Artemis worship as a reason for the restrictions in 1 Timothy 2:11-12.
A third common objection is that Paul is only referring to husbands and wives, not men and women in general. The Greek words in the passage could refer to husbands and wives; however, the basic meaning of the words refers to men and women. Further, the same Greek words are used in verses 8-10. Are only husbands to lift up holy hands in prayer without anger and disputing (verse 8)? Are only wives to dress modestly, have good deeds, and worship God (verses 9-10)? Of course not. Verses 8-10 clearly refer to all men and women, not only husbands and wives. There is nothing in the context that would indicate a switch to husbands and wives in verses 11-14.
Yet another frequent objection to this interpretation of women in ministry is in relation to women who held positions of leadership in the Bible, specifically Miriam, Deborah, and Huldah in the Old Testament. This objection fails to note some significant factors. First, Deborah was the only female judge among 13 male judges. Huldah was the only female prophet among dozens of male prophets mentioned in the Bible. Miriam's only connection to leadership was being the sister of Moses and Aaron. The two most prominent women in the times of the Kings were Athaliah and Jezebel—hardly examples of godly female leadership. Most significantly, though, the authority of women in the Old Testament is not relevant to the issue. The book of 1 Timothy and the other Pastoral Epistles present a new paradigm for the church—the body of Christ—and that paradigm involves the authority structure for the church, not for the nation of Israel or any other Old Testament entity.
Similar arguments are made using Priscilla and Phoebe in the New Testament. In Acts 18, Priscilla and Aquila are presented as faithful ministers for Christ. Priscilla's name is mentioned first, perhaps indicating that she was more “prominent” in ministry than her husband. However, Priscilla is nowhere described as participating in a ministry activity that is in contradiction to 1 Timothy 2:11-14. Priscilla and Aquila brought Apollos into their home and they both discipled him, explaining the Word of God to him more accurately (Acts 18:26).
In Romans 16:1, even if Phoebe is considered a “deaconess” instead of a “servant,” that does not indicate that Phoebe was a teacher in the church. “Able to teach” is given as a qualification for elders, but not deacons (1 Timothy 3:1-13; Titus 1:6-9). Elders/bishops/deacons are described as the “husband of one wife,” “a man whose children believe,” and “men worthy of respect.” Clearly the indication is that these qualifications refer to men. In addition, in 1 Timothy 3:1-13 and Titus 1:6-9, masculine pronouns are used exclusively to refer to elders/bishops/deacons.
The structure of 1 Timothy 2:11-14 makes the “reason” perfectly clear. Verse 13 begins with “for” and gives the “cause” of Paul’s statement in verses 11-12. Why should women not teach or have authority over men? Because “Adam was created first, then Eve. And Adam was not the one deceived; it was the woman who was deceived.” God created Adam first and then created Eve to be a “helper” for Adam. This order of creation has universal application in the family (Ephesians 5:22-33) and the church. The fact that Eve was deceived is also given as a reason for women not serving as pastors or having spiritual authority over men. This leads some to believe that women should not teach because they are more easily deceived. That concept is debatable, but if women are more easily deceived, why should they be allowed to teach children (who are easily deceived) and other women (who are supposedly more easily deceived)? That is not what the text says. Women are not to teach men or have spiritual authority over men because Eve was deceived. As a result, God has given men the primary teaching authority in the church.
Many women excel in gifts of hospitality, mercy, teaching, and helps. Much of the ministry of the local church depends on women. Women in the church are not restricted from public praying or prophesying (1 Corinthians 11:5), only from having spiritual teaching authority over men. The Bible nowhere restricts women from exercising the gifts of the Holy Spirit (1 Corinthians 12). Women, just as much as men, are called to minister to others, to demonstrate the fruit of the Spirit (Galatians 5:22-23), and to proclaim the gospel to the lost (Matthew 28:18-20; Acts 1:8; 1 Peter 3:15).
God has ordained that only men are to serve in positions of spiritual teaching authority in the church. This is not because men are necessarily better teachers, or because women are inferior or less intelligent (which is not the case). It is simply the way God designed the church to function. Men are to set the example in spiritual leadership—in their lives and through their words. Women are to take a less authoritative role. Women are encouraged to teach other women (Titus 2:3-5). The Bible also does not restrict women from teaching children. The only activity women are restricted from is teaching men or having spiritual authority over them. This logically would preclude women from serving as pastors/preachers. This does not make women less important, by any means, but rather gives them a ministry focus more in agreement with God’s plan and His gifting of them.
Answer: There is perhaps no more hotly debated issue in the church today than the issue of women serving as pastors/preachers. As a result, it is very important to not see this issue as men versus women. There are women who believe women should not serve as pastors and that the Bible places restrictions on the ministry of women, and there are men who believe women can serve as preachers and that there are no restrictions on women in ministry. This is not an issue of chauvinism or discrimination. It is an issue of biblical interpretation.
The Word of God proclaims, “A woman should learn in quietness and full submission. I do not permit a woman to teach or to have authority over a man; she must be silent” (1 Timothy 2:11-12). In the church, God assigns different roles to men and women. This is a result of the way mankind was created and the way in which sin entered the world (1 Timothy 2:13-14). God, through the apostle Paul, restricts women from serving in roles of teaching and/or having spiritual authority over men. This precludes women from serving as pastors, which definitely includes preaching to, teaching, and having spiritual authority over men.
There are many “objections” to this view of women in ministry. A common one is that Paul restricts women from teaching because in the first century, women were typically uneducated. However, 1 Timothy 2:11-14 nowhere mentions educational status. If education were a qualification for ministry, the majority of Jesus' disciples would not have been qualified. A second common objection is that Paul only restricted the women of Ephesus from teaching (1 Timothy was written to Timothy, who was the pastor of the church in Ephesus). The city of Ephesus was known for its temple to Artemis, a false Greek/Roman goddess. Women were the authority in the worship of Artemis. However, the book of 1 Timothy nowhere mentions Artemis, nor does Paul mention Artemis worship as a reason for the restrictions in 1 Timothy 2:11-12.
A third common objection is that Paul is only referring to husbands and wives, not men and women in general. The Greek words in the passage could refer to husbands and wives; however, the basic meaning of the words refers to men and women. Further, the same Greek words are used in verses 8-10. Are only husbands to lift up holy hands in prayer without anger and disputing (verse 8)? Are only wives to dress modestly, have good deeds, and worship God (verses 9-10)? Of course not. Verses 8-10 clearly refer to all men and women, not only husbands and wives. There is nothing in the context that would indicate a switch to husbands and wives in verses 11-14.
Yet another frequent objection to this interpretation of women in ministry is in relation to women who held positions of leadership in the Bible, specifically Miriam, Deborah, and Huldah in the Old Testament. This objection fails to note some significant factors. First, Deborah was the only female judge among 13 male judges. Huldah was the only female prophet among dozens of male prophets mentioned in the Bible. Miriam's only connection to leadership was being the sister of Moses and Aaron. The two most prominent women in the times of the Kings were Athaliah and Jezebel—hardly examples of godly female leadership. Most significantly, though, the authority of women in the Old Testament is not relevant to the issue. The book of 1 Timothy and the other Pastoral Epistles present a new paradigm for the church—the body of Christ—and that paradigm involves the authority structure for the church, not for the nation of Israel or any other Old Testament entity.
Similar arguments are made using Priscilla and Phoebe in the New Testament. In Acts 18, Priscilla and Aquila are presented as faithful ministers for Christ. Priscilla's name is mentioned first, perhaps indicating that she was more “prominent” in ministry than her husband. However, Priscilla is nowhere described as participating in a ministry activity that is in contradiction to 1 Timothy 2:11-14. Priscilla and Aquila brought Apollos into their home and they both discipled him, explaining the Word of God to him more accurately (Acts 18:26).
In Romans 16:1, even if Phoebe is considered a “deaconess” instead of a “servant,” that does not indicate that Phoebe was a teacher in the church. “Able to teach” is given as a qualification for elders, but not deacons (1 Timothy 3:1-13; Titus 1:6-9). Elders/bishops/deacons are described as the “husband of one wife,” “a man whose children believe,” and “men worthy of respect.” Clearly the indication is that these qualifications refer to men. In addition, in 1 Timothy 3:1-13 and Titus 1:6-9, masculine pronouns are used exclusively to refer to elders/bishops/deacons.
The structure of 1 Timothy 2:11-14 makes the “reason” perfectly clear. Verse 13 begins with “for” and gives the “cause” of Paul’s statement in verses 11-12. Why should women not teach or have authority over men? Because “Adam was created first, then Eve. And Adam was not the one deceived; it was the woman who was deceived.” God created Adam first and then created Eve to be a “helper” for Adam. This order of creation has universal application in the family (Ephesians 5:22-33) and the church. The fact that Eve was deceived is also given as a reason for women not serving as pastors or having spiritual authority over men. This leads some to believe that women should not teach because they are more easily deceived. That concept is debatable, but if women are more easily deceived, why should they be allowed to teach children (who are easily deceived) and other women (who are supposedly more easily deceived)? That is not what the text says. Women are not to teach men or have spiritual authority over men because Eve was deceived. As a result, God has given men the primary teaching authority in the church.
Many women excel in gifts of hospitality, mercy, teaching, and helps. Much of the ministry of the local church depends on women. Women in the church are not restricted from public praying or prophesying (1 Corinthians 11:5), only from having spiritual teaching authority over men. The Bible nowhere restricts women from exercising the gifts of the Holy Spirit (1 Corinthians 12). Women, just as much as men, are called to minister to others, to demonstrate the fruit of the Spirit (Galatians 5:22-23), and to proclaim the gospel to the lost (Matthew 28:18-20; Acts 1:8; 1 Peter 3:15).
God has ordained that only men are to serve in positions of spiritual teaching authority in the church. This is not because men are necessarily better teachers, or because women are inferior or less intelligent (which is not the case). It is simply the way God designed the church to function. Men are to set the example in spiritual leadership—in their lives and through their words. Women are to take a less authoritative role. Women are encouraged to teach other women (Titus 2:3-5). The Bible also does not restrict women from teaching children. The only activity women are restricted from is teaching men or having spiritual authority over them. This logically would preclude women from serving as pastors/preachers. This does not make women less important, by any means, but rather gives them a ministry focus more in agreement with God’s plan and His gifting of them.
Friday, October 15, 2010
Can a Christian be demon possessed?
Question: "Can a Christian be demon possessed? Can a Christian be demonized?"
Answer: While Bible does not explicitly state whether a Christian can be possessed by a demon, related biblical truths make it abundantly clear that Christians cannot be demon possessed. There is a distinct difference between being possessed by a demon and being oppressed or influenced by a demon. Demon possession involves a demon having direct/complete control over the thoughts and/or actions of a person (Matthew 17:14-18; Luke 4:33-35; 8:27-33). Demon oppression or influence involves a demon or demons attacking a person spiritually and/or encouraging him/her into sinful behavior. Notice that in all the New Testament passages dealing with spiritual warfare, there are no instructions to cast a demon out of a believer (Ephesians 6:10-18). Believers are told to resist the devil (James 4:7; 1 Peter 5:8-9), not to cast him out.
Christians are indwelt by the Holy Spirit (Romans 8:9-11; 1 Corinthians 3:16; 6:19). Surely the Holy Spirit would not allow a demon to possess the same person He is indwelling. It is unthinkable that God would allow one of His children, whom He purchased with the blood of Christ (1 Peter 1:18-19) and made into a new creation (2 Corinthians 5:17), to be possessed and controlled by a demon. Yes, as believers, we wage war with Satan and his demons, but not from within ourselves. The apostle John declares, “You, dear children, are from God and have overcome them, because the One who is in you is greater than the one who is in the world” (1 John 4:4). Who is the One in us? The Holy Spirit. Who is the one in the world? Satan and his demons. Therefore, the believer has overcome the world of demons, and the case for demon possession of a believer cannot be made scripturally.
With the strong biblical evidence that a Christian cannot be demon possessed in view, some Bible teachers use the term “demonization” to refer to a demon having control over a Christian. Some argue that while a Christian cannot be demon possessed, a Christian can be demonized. Typically, the description of demonization is virtually identical to the description of demon possession. So, the same issue results. Changing the terminology does not change the fact that a demon cannot inhabit or take full control of a Christian. Demonic influence and oppression are realities for Christians, no doubt, but it is simply not biblical to say that a Christian can be possessed by a demon or demonized.
Much of the reasoning behind the demonization concept is the personal experience of seeing someone who was “definitely” a Christian exhibiting evidence of being controlled by a demon. It is crucially important, though, that we do not allow personal experience to influence our interpretation of Scripture. Rather, we must filter our personal experiences through the truth of Scripture (2 Timothy 3:16-17). Seeing someone whom we thought to be a Christian exhibiting the behavior of being demonized should cause us to question the genuineness of his/her faith. It should not cause us alter our viewpoint on whether a Christian can be demon possessed / demonized. Perhaps the person truly is a Christian but is severely demon oppressed and/or suffering from severe psychological problems. But again, our experiences must meet the test of Scripture, not the other way around.
Answer: While Bible does not explicitly state whether a Christian can be possessed by a demon, related biblical truths make it abundantly clear that Christians cannot be demon possessed. There is a distinct difference between being possessed by a demon and being oppressed or influenced by a demon. Demon possession involves a demon having direct/complete control over the thoughts and/or actions of a person (Matthew 17:14-18; Luke 4:33-35; 8:27-33). Demon oppression or influence involves a demon or demons attacking a person spiritually and/or encouraging him/her into sinful behavior. Notice that in all the New Testament passages dealing with spiritual warfare, there are no instructions to cast a demon out of a believer (Ephesians 6:10-18). Believers are told to resist the devil (James 4:7; 1 Peter 5:8-9), not to cast him out.
Christians are indwelt by the Holy Spirit (Romans 8:9-11; 1 Corinthians 3:16; 6:19). Surely the Holy Spirit would not allow a demon to possess the same person He is indwelling. It is unthinkable that God would allow one of His children, whom He purchased with the blood of Christ (1 Peter 1:18-19) and made into a new creation (2 Corinthians 5:17), to be possessed and controlled by a demon. Yes, as believers, we wage war with Satan and his demons, but not from within ourselves. The apostle John declares, “You, dear children, are from God and have overcome them, because the One who is in you is greater than the one who is in the world” (1 John 4:4). Who is the One in us? The Holy Spirit. Who is the one in the world? Satan and his demons. Therefore, the believer has overcome the world of demons, and the case for demon possession of a believer cannot be made scripturally.
With the strong biblical evidence that a Christian cannot be demon possessed in view, some Bible teachers use the term “demonization” to refer to a demon having control over a Christian. Some argue that while a Christian cannot be demon possessed, a Christian can be demonized. Typically, the description of demonization is virtually identical to the description of demon possession. So, the same issue results. Changing the terminology does not change the fact that a demon cannot inhabit or take full control of a Christian. Demonic influence and oppression are realities for Christians, no doubt, but it is simply not biblical to say that a Christian can be possessed by a demon or demonized.
Much of the reasoning behind the demonization concept is the personal experience of seeing someone who was “definitely” a Christian exhibiting evidence of being controlled by a demon. It is crucially important, though, that we do not allow personal experience to influence our interpretation of Scripture. Rather, we must filter our personal experiences through the truth of Scripture (2 Timothy 3:16-17). Seeing someone whom we thought to be a Christian exhibiting the behavior of being demonized should cause us to question the genuineness of his/her faith. It should not cause us alter our viewpoint on whether a Christian can be demon possessed / demonized. Perhaps the person truly is a Christian but is severely demon oppressed and/or suffering from severe psychological problems. But again, our experiences must meet the test of Scripture, not the other way around.
Friday, October 8, 2010
The true purpose of Life
Question: "What is the meaning of life?"
Answer: What is the meaning of life? How can purpose, fulfillment, and satisfaction in life be found? How can something of lasting significance be achieved? So many people have never stopped to consider these important questions. They look back years later and wonder why their relationships have fallen apart and why they feel so empty, even though they may have achieved what they set out to accomplish. An athlete who had reached the pinnacle of his sport was once asked what he wished someone would have told him when he first started playing his sport. He replied, “I wish that someone would have told me that when you reach the top, there's nothing there.” Many goals reveal their emptiness only after years have been wasted in their pursuit.
In our humanistic culture, people pursue many things, thinking that in them they will find meaning. Some of these pursuits include business success, wealth, good relationships, sex, entertainment, and doing good to others. People have testified that while they achieved their goals of wealth, relationships, and pleasure, there was still a deep void inside, a feeling of emptiness that nothing seemed to fill.
The author of the biblical book of Ecclesiastes describes this feeling when he says, “Meaningless! Meaningless! ...Utterly meaningless! Everything is meaningless” (Ecclesiastes 1:2). King Solomon, the writer of Ecclesiastes, had wealth beyond measure, wisdom beyond any man of his time or ours, hundreds of women, palaces and gardens that were the envy of kingdoms, the best food and wine, and every form of entertainment available. He said at one point that anything his heart wanted, he pursued. And yet he summed up “life under the sun”—life lived as though all there is to life is what we can see with our eyes and experience with our senses—is meaningless. Why is there such a void? Because God created us for something beyond what we can experience in the here-and-now. Solomon said of God, “He has also set eternity in the hearts of men...” (Ecclesiastes 3:11). In our hearts we are aware that the “here-and-now” is not all that there is.
In Genesis, the first book of the Bible, we find that God created mankind in His image (Genesis 1:26). This means that we are more like God than we are like anything else (any other life form). We also find that before mankind fell into sin and the curse of sin came upon the earth, the following things were true: 1) God made man a social creature (Genesis 2:18-25); 2) God gave man work (Genesis 2:15); 3) God had fellowship with man (Genesis 3:8); and 4) God gave man dominion over the earth (Genesis 1:26). What is the significance of these things? God intended for each of these to add to our fulfillment in life, but all of these (especially man's fellowship with God) were adversely affected by man's fall into sin and the resulting curse upon the earth (Genesis 3).
In Revelation, the last book of the Bible, God reveals that He will destroy this present earth and heavens and usher in the eternal state by creating a new heaven and a new earth. At that time, He will restore full fellowship with redeemed mankind, while the unredeemed will have been judged unworthy and cast into the lake of fire (Revelation 20:11-15). The curse of sin will be done away with; there will be no more sin, sorrow, sickness, death, or pain (Revelation 21:4). God will dwell with them, and they shall be His sons (Revelation 21:7). Thus, we come full circle: God created us to have fellowship with Him, man sinned, breaking that fellowship, God restores that fellowship fully in the eternal state. To go through life achieving everything only to die separated from God for eternity would be worse than futile! But God has made a way to not only make eternal bliss possible (Luke 23:43) but also life on earth satisfying and meaningful. How is this eternal bliss and “heaven on earth” obtained?
Meaning of life restored through Jesus Christ
Real meaning in life, both now and in eternity, is found in the restoration of the relationship with God that was lost with Adam and Eve's fall into sin. That relationship with God is only possible through His Son, Jesus Christ (Acts 4:12; John 1:12; 14:6). Eternal life is gained when we repent of our sin (no longer want to continue in it) and Christ changes us, making of us new creations, and we rely on Jesus Christ as Savior.
Real meaning in life is not found only in accepting Jesus as Savior, as wonderful as that is. Rather, real meaning in life is when one begins to follow Christ as His disciple, learning of Him, spending time with Him in His Word, communing with Him in prayer, and in walking with Him in obedience to His commands. If you are not a Christian (or perhaps a new believer), you might be saying to yourself, “That does not sound very exciting or fulfilling to me!” But Jesus made the following statements:
“Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light” (Matthew 11:28-30). “I have come that they may have life, and have it to the full” (John 10:10b). “If anyone would come after me, he must deny himself and take up his cross and follow me. For whoever wants to save his life will lose it, but whoever loses his life for me will find it” (Matthew 16:24-25). “Delight yourself in the LORD and he will give you the desires of your heart” (Psalm 37:4).
What all of these verses are saying is that we have a choice. We can continue to seek to guide our own lives, which results in emptiness, or we can choose to pursue God and His will for our lives with a whole heart, which will result in living life to the full, having the desires of our hearts met, and finding contentment and satisfaction. This is so because our Creator loves us and desires the best for us (not necessarily the easiest life, but the most fulfilling).
The Christian life can be compared to the choice of whether to purchase the expensive seats at a sporting event that are close to the action, or pay less and watch the game from a distance. Watching God work “from the front row” is what we should choose but, sadly, is not what most people choose. Watching God work firsthand is for whole-hearted disciples of Christ who have truly stopped pursuing their own desires to pursue instead God's purposes. They have paid the price (complete surrender to Christ and His will); they are experiencing life to its fullest; and they can face themselves, their fellow man, and their Maker with no regrets. Have you paid the price? Are you willing to? If so, you will not hunger after meaning or purpose again.
Answer: What is the meaning of life? How can purpose, fulfillment, and satisfaction in life be found? How can something of lasting significance be achieved? So many people have never stopped to consider these important questions. They look back years later and wonder why their relationships have fallen apart and why they feel so empty, even though they may have achieved what they set out to accomplish. An athlete who had reached the pinnacle of his sport was once asked what he wished someone would have told him when he first started playing his sport. He replied, “I wish that someone would have told me that when you reach the top, there's nothing there.” Many goals reveal their emptiness only after years have been wasted in their pursuit.
In our humanistic culture, people pursue many things, thinking that in them they will find meaning. Some of these pursuits include business success, wealth, good relationships, sex, entertainment, and doing good to others. People have testified that while they achieved their goals of wealth, relationships, and pleasure, there was still a deep void inside, a feeling of emptiness that nothing seemed to fill.
The author of the biblical book of Ecclesiastes describes this feeling when he says, “Meaningless! Meaningless! ...Utterly meaningless! Everything is meaningless” (Ecclesiastes 1:2). King Solomon, the writer of Ecclesiastes, had wealth beyond measure, wisdom beyond any man of his time or ours, hundreds of women, palaces and gardens that were the envy of kingdoms, the best food and wine, and every form of entertainment available. He said at one point that anything his heart wanted, he pursued. And yet he summed up “life under the sun”—life lived as though all there is to life is what we can see with our eyes and experience with our senses—is meaningless. Why is there such a void? Because God created us for something beyond what we can experience in the here-and-now. Solomon said of God, “He has also set eternity in the hearts of men...” (Ecclesiastes 3:11). In our hearts we are aware that the “here-and-now” is not all that there is.
In Genesis, the first book of the Bible, we find that God created mankind in His image (Genesis 1:26). This means that we are more like God than we are like anything else (any other life form). We also find that before mankind fell into sin and the curse of sin came upon the earth, the following things were true: 1) God made man a social creature (Genesis 2:18-25); 2) God gave man work (Genesis 2:15); 3) God had fellowship with man (Genesis 3:8); and 4) God gave man dominion over the earth (Genesis 1:26). What is the significance of these things? God intended for each of these to add to our fulfillment in life, but all of these (especially man's fellowship with God) were adversely affected by man's fall into sin and the resulting curse upon the earth (Genesis 3).
In Revelation, the last book of the Bible, God reveals that He will destroy this present earth and heavens and usher in the eternal state by creating a new heaven and a new earth. At that time, He will restore full fellowship with redeemed mankind, while the unredeemed will have been judged unworthy and cast into the lake of fire (Revelation 20:11-15). The curse of sin will be done away with; there will be no more sin, sorrow, sickness, death, or pain (Revelation 21:4). God will dwell with them, and they shall be His sons (Revelation 21:7). Thus, we come full circle: God created us to have fellowship with Him, man sinned, breaking that fellowship, God restores that fellowship fully in the eternal state. To go through life achieving everything only to die separated from God for eternity would be worse than futile! But God has made a way to not only make eternal bliss possible (Luke 23:43) but also life on earth satisfying and meaningful. How is this eternal bliss and “heaven on earth” obtained?
Meaning of life restored through Jesus Christ
Real meaning in life, both now and in eternity, is found in the restoration of the relationship with God that was lost with Adam and Eve's fall into sin. That relationship with God is only possible through His Son, Jesus Christ (Acts 4:12; John 1:12; 14:6). Eternal life is gained when we repent of our sin (no longer want to continue in it) and Christ changes us, making of us new creations, and we rely on Jesus Christ as Savior.
Real meaning in life is not found only in accepting Jesus as Savior, as wonderful as that is. Rather, real meaning in life is when one begins to follow Christ as His disciple, learning of Him, spending time with Him in His Word, communing with Him in prayer, and in walking with Him in obedience to His commands. If you are not a Christian (or perhaps a new believer), you might be saying to yourself, “That does not sound very exciting or fulfilling to me!” But Jesus made the following statements:
“Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light” (Matthew 11:28-30). “I have come that they may have life, and have it to the full” (John 10:10b). “If anyone would come after me, he must deny himself and take up his cross and follow me. For whoever wants to save his life will lose it, but whoever loses his life for me will find it” (Matthew 16:24-25). “Delight yourself in the LORD and he will give you the desires of your heart” (Psalm 37:4).
What all of these verses are saying is that we have a choice. We can continue to seek to guide our own lives, which results in emptiness, or we can choose to pursue God and His will for our lives with a whole heart, which will result in living life to the full, having the desires of our hearts met, and finding contentment and satisfaction. This is so because our Creator loves us and desires the best for us (not necessarily the easiest life, but the most fulfilling).
The Christian life can be compared to the choice of whether to purchase the expensive seats at a sporting event that are close to the action, or pay less and watch the game from a distance. Watching God work “from the front row” is what we should choose but, sadly, is not what most people choose. Watching God work firsthand is for whole-hearted disciples of Christ who have truly stopped pursuing their own desires to pursue instead God's purposes. They have paid the price (complete surrender to Christ and His will); they are experiencing life to its fullest; and they can face themselves, their fellow man, and their Maker with no regrets. Have you paid the price? Are you willing to? If so, you will not hunger after meaning or purpose again.
Friday, October 1, 2010
Who am I in Christ?
Question: "Who am I in Christ?"
Answer: According to 2 Corinthians 5:17, “If anyone is in Christ, he is a new creation; the old has gone, the new has come!” There are two Greek words which are translated “new” in the Bible. The first, neos, refers to something that has just been made, but there are already many others in existence just like it. The word translated “new” in this verse is the word kainos, which means “something just made which is unlike anything else in existence.” In Christ, we are made an entirely new creation, just as God created the heavens and the earth originally—He made them out of nothing, and so He does with us. He does not merely clean up our old selves; He makes an entirely new self. When we are in Christ, we are “partakers of the divine nature” (2 Peter 1:4 KJV). God Himself, in the person of His Holy Spirit, takes up residence in our hearts. We are in Christ and He is in us.
In Christ, we are regenerated, renewed, and born again, and this new creation is spiritually minded, whereas the old nature is carnally minded. The new nature fellowships with God, obeys His will, and is devoted to His service. These are actions the old nature is incapable of doing or even desiring to do. The old nature is dead to the things of the spirit and cannot revive itself. It is “dead in trespasses and sins” (Ephesians 2:1) and can only be made alive by a supernatural awakening, which happens when we come to Christ and are indwelt by Him. Christ gives us a completely new and holy nature and an incorruptible life. Our old life, previously dead to God because of sin, is buried, and we are raised “to walk in newness of life” with Him (Romans 6:4).
If we belong to Christ, we are united to Him and no longer slaves to sin (Romans 6:5-6); we are made alive with Him (Ephesians 2:5); we are conformed to His image (Romans 8:29); we are free from condemnation and walking not according to the flesh, but according to the Spirit (Romans 8:1); and we are part of the body of Christ with other believers (Romans 12:5). The believer now possesses a new heart (Ezekiel 11:19) and has been blessed “with every spiritual blessing in the heavenly places in Christ Jesus” (Ephesians 1:3).
We might wonder why we so often do not live in the manner described, even though we have given our lives to Christ and are sure of our salvation. This is because our new natures are residing in our old fleshly bodies, and these two are at war with one another. The old nature is dead, but the new nature still has to battle the old “tent” in which it dwells. Evil and sin are still present, but the believer now sees them in a new perspective and they no longer control him as they once did. In Christ, we can now choose to resist sin, whereas the old nature could not. Now we have the choice to either feed the new nature through the Word, prayer, and obedience, or to feed the flesh by neglecting those things.
When we are in Christ, “we are more than conquerors through Him that loved us” (Romans 8:37) and can rejoice in our Savior, who makes all things possible (Philippians 4:13). In Christ we are loved, forgiven, and secure. In Christ we are adopted, justified, redeemed, reconciled, and chosen. In Christ we are victorious, filled with joy and peace, and granted true meaning in life. What a wonderful Savior is Christ!
Answer: According to 2 Corinthians 5:17, “If anyone is in Christ, he is a new creation; the old has gone, the new has come!” There are two Greek words which are translated “new” in the Bible. The first, neos, refers to something that has just been made, but there are already many others in existence just like it. The word translated “new” in this verse is the word kainos, which means “something just made which is unlike anything else in existence.” In Christ, we are made an entirely new creation, just as God created the heavens and the earth originally—He made them out of nothing, and so He does with us. He does not merely clean up our old selves; He makes an entirely new self. When we are in Christ, we are “partakers of the divine nature” (2 Peter 1:4 KJV). God Himself, in the person of His Holy Spirit, takes up residence in our hearts. We are in Christ and He is in us.
In Christ, we are regenerated, renewed, and born again, and this new creation is spiritually minded, whereas the old nature is carnally minded. The new nature fellowships with God, obeys His will, and is devoted to His service. These are actions the old nature is incapable of doing or even desiring to do. The old nature is dead to the things of the spirit and cannot revive itself. It is “dead in trespasses and sins” (Ephesians 2:1) and can only be made alive by a supernatural awakening, which happens when we come to Christ and are indwelt by Him. Christ gives us a completely new and holy nature and an incorruptible life. Our old life, previously dead to God because of sin, is buried, and we are raised “to walk in newness of life” with Him (Romans 6:4).
If we belong to Christ, we are united to Him and no longer slaves to sin (Romans 6:5-6); we are made alive with Him (Ephesians 2:5); we are conformed to His image (Romans 8:29); we are free from condemnation and walking not according to the flesh, but according to the Spirit (Romans 8:1); and we are part of the body of Christ with other believers (Romans 12:5). The believer now possesses a new heart (Ezekiel 11:19) and has been blessed “with every spiritual blessing in the heavenly places in Christ Jesus” (Ephesians 1:3).
We might wonder why we so often do not live in the manner described, even though we have given our lives to Christ and are sure of our salvation. This is because our new natures are residing in our old fleshly bodies, and these two are at war with one another. The old nature is dead, but the new nature still has to battle the old “tent” in which it dwells. Evil and sin are still present, but the believer now sees them in a new perspective and they no longer control him as they once did. In Christ, we can now choose to resist sin, whereas the old nature could not. Now we have the choice to either feed the new nature through the Word, prayer, and obedience, or to feed the flesh by neglecting those things.
When we are in Christ, “we are more than conquerors through Him that loved us” (Romans 8:37) and can rejoice in our Savior, who makes all things possible (Philippians 4:13). In Christ we are loved, forgiven, and secure. In Christ we are adopted, justified, redeemed, reconciled, and chosen. In Christ we are victorious, filled with joy and peace, and granted true meaning in life. What a wonderful Savior is Christ!
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