ESPAÑOL HAGA ENLACE AQUÍ. 

Link to sound Bible doctrines 

I’ve searched for sound doctrines teachings, I wanted desperately to have a close relationship with God.  I’ve found it, in Calvary Bible Church link below. 

The goal of reading and teaching Scripture is to love God, and the way to love God is to know God.

Sound doctrine is God’s roadmap for the Christian life and the life of the church.

According to one definition, doctrine is teaching from God about God that directs us to the glory of God. This definition provides a helpful anatomy of sound doctrine. R. C Sproul 

Sound doctrine delivers us from the snare of false teaching (2 Tim. 2:24–26; Titus 1:9-11), which otherwise threatens to arrest spiritual development (Eph. 4:14) and to foster ecclesiastical discord (Rom. 16:17). Doctrine serves God’s saving work both inside (1 Tim. 4:16) and outside the church (Matt. 5:13-16; Titus 2:9–10; 1 Peter 3:1–6). Above all, doctrine promotes God’s glory. Doctrine shines forth as one of the glorious rays of the gospel of God (1 Tim. 1:10–11) and, by directing our faith and love toward God in Christ, it enables us to walk in His presence and give Him the glory He deserves (1 Peter 4:11; 2 Peter 3:18).

CALVARY BIBLE CHURCH BIBLE STUDY 

04/26/21

04/25/21

Question: "What is the meaning of "redeeming the time" in Ephesians 5:16?"

Answer: Ephesians 5:15–16 in the King James Version says, “See then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil.” The phrase redeeming the time is also found in Colossians 4:5: “Walk in wisdom toward them that are without, redeeming the time” (KJV). In both passages, redeeming the time is related to wisdom in how we “walk,” that is, in how we live.

To redeem something means to buy it back, to regain possession of it. Time is a gift from God, and none of us know how much of it we are allotted. Only God knows how much time each of us has on this earth to make decisions that will impact eternity (Psalm 139:16). When God says we should be “redeeming the time,” He wants us to live in constant awareness of that ticking clock and make the most of the time we have. In fact, the NIV’s translation of Ephesians 5:16 uses the phrase making the most of every opportunity instead of redeeming the time. Rather than waste our days on frivolous pursuits that leave no lasting imprint, Scripture instructs us to be diligent about doing good (Titus 3:8).

The context of the command to redeem the time helps us understand what redeeming the time looks like and why it’s important: “Be careful how you live. Don’t live like fools, but like those who are wise. Make the most of every opportunity in these evil days. Don’t act thoughtlessly, but understand what the Lord wants you to do. Don’t be drunk with wine, because that will ruin your life” (Ephesians 5:15–18, NLT). Redeeming the time means that we are careful in how we live. We seek out and employ wisdom (see Proverbs 2:1–15). We seize every opportunity and use it for God’s glory. We think through our plans and make sure they align with God’s will. And we avoid empty, harmful activities such as getting drunk. Why are we to live this way? “Because the days are evil” (Ephesians 5:16). We must overcome evil with good (Romans 12:21).

Jesus taught His disciples the necessity of redeeming the time: “We must work the works of him who sent me while it is day; night is coming, when no one can work” (John 9:4). Jesus was diligent about keeping to His mission. Distractions were as prevalent then as they are now, but He let none of them deter Him from preaching and teaching God’s Word. That was why He had come (Luke 4:43). Though He spent only 33 years on this earth, Jesus changed the world forever because He redeemed the time.

We can learn to redeem the time by becoming conscious of the fact that we may not have another day. The song “Live Like You Were Dying” by Tim McGraw is about redeeming the time. While its focus is on pursuing earthly passions in the time we have left, the lyrics make an important point. They conclude with this thought: “Someday I hope you get the chance, to live like you were dying.” As Christians, we should live like we were dying and pursue all God has given us to do while we have time. Everything done for Christ on earth earns eternal rewards (Mark 9:41). That which was done for selfish, carnal reasons will burn up and blow away (1 Corinthians 3:12–15).

Another way we can learn to redeem the time is by asking God to help us. We should start every morning by committing our day to the Lord and asking Him to help us do something that day that has eternal significance. By beginning our day with eternity in mind, we become more aware of spiritual nudges in our hearts. We look for ways we can honor the Lord, help someone else, or utilize our time in productive ways. Sitting at a red light, we can pray for our neighbor. Mopping the floor, we can worship in song. At a restaurant, we can leave an extra big tip along with a gospel tract or a card inviting the waiter to church. We can evaluate our gifts and interests and find ways to invest them for God’s kingdom. Volunteering, serving at church, leading a ministry, taking Bible studies to the jails and prisons, and studying to show ourselves “approved unto God” are all ways we can redeem the time (2 Timothy 2:15, KJV).

James 4:14 reminds us that our earthly lives are no more than a fog that appears and then quickly evaporates. Our money and possessions will be given to someone else. Our jobs will be filled by others. Our families may remember us with fondness but will move on with lives that don’t include us. All that remains of our lives on earth is that which was invested in eternity. In the end, all that matters is what we did or did not do to redeem the time (Psalm 102:3; 144:4).

04/23/21

04/22/21

04/21/21

04/20/21

04/19/21

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."

04/18/21

04/17/21

Question: "What is replacement theology?"

Answer: Replacement theology (also known as supersessionism) essentially teaches that the church has replaced Israel in God’s plan. Adherents of replacement theology believe the Jews are no longer God’s chosen people, and God does not have specific future plans for the nation of Israel. Among the different views of the relationship between the church and Israel are the church has replaced Israel (replacement theology), the church is an expansion of Israel (covenant theology), or the church is completely different and distinct from Israel (dispensationalism/premillennialism).

Replacement theology teaches that the church is the replacement for Israel and that the many promises made to Israel in the Bible are fulfilled in the Christian church, not in Israel. The prophecies in Scripture concerning the blessing and restoration of Israel to the Promised Land are spiritualized or allegorized into promises of God’s blessing for the church. Major problems exist with this view, such as the continuing existence of the Jewish people throughout the centuries and especially with the revival of the modern state of Israel. If Israel has been condemned by God and there is no future for the Jewish nation, how do we explain the supernatural survival of the Jewish people over the past 2,000 years despite the many attempts to destroy them? How do we explain why and how Israel reappeared as a nation in the 20th century after not existing for 1,900 years?

The view that Israel and the church are different is clearly taught in the New Testament. Biblically speaking, the church is distinct from Israel, and the terms church and Israel are never to be confused or used interchangeably. We are taught from Scripture that the church is an entirely new creation that came into being on the day of Pentecost and will continue until it is taken to heaven at the rapture (Ephesians 1:9–11; 1 Thessalonians 4:13–17). The church has no relationship to the curses and blessings for Israel. The covenants, promises, and warnings of the Mosaic Covenant were valid only for Israel. Israel has been temporarily set aside in God’s program during these past 2,000 years of dispersion (see Romans 11).

Contrary to replacement theology, dispensationalism teaches that, after the rapture (1 Thessalonians 4:13–18), God will restore Israel as the primary focus of His plan. The first event at this time is the tribulation (Revelation chapters 6–19). The world will be judged for rejecting Christ, while Israel is prepared through the trials of the great tribulation for the second coming of the Messiah. Then, when Christ does return to the earth at the end of the tribulation, Israel will be ready to receive Him. The remnant of Israel who survive the tribulation will be saved, and the Lord will establish His kingdom on this earth with Jerusalem as its capital. With Christ reigning as King, Israel will be the leading nation, and representatives from all nations will come to Jerusalem to honor and worship the King—Jesus Christ. The church will return with Christ and will reign with Him for a literal thousand years (Revelation 20:1–5).

Both the Old Testament and the New Testament support a premillennial/dispensational understanding of God’s plan for Israel. The strongest support for premillennialism is found in the clear teaching of Revelation 20:1–7, where it says six times that Christ’s kingdom will last 1,000 years. After the tribulation the Lord will return and establish His kingdom with the nation of Israel, Christ will reign over the whole earth, and Israel will be the leader of the nations. The church will reign with Him for a literal thousand years. The church has not replaced Israel in God's plan. While God may be focusing His attention primarily on the church in this dispensation of grace, God has not forgotten Israel and will one day restore Israel to His intended role as the nation He has chosen (Romans 11).

04/15/21

04/14/21

Question: "What is the land that God promised to Israel?"

Answer: In regards to the land that God has promised Israel, Genesis 15:18 declares to Abraham, “To your descendants I give this land, from the river of Egypt to the great river, the Euphrates.” God later confirms this promise to Abraham’s son Isaac and Isaac’s son Jacob (whose name was later changed to Israel). When the Israelites were about to invade the Promised Land, God reiterated the land promise, as recorded in Joshua 1:4, “Your territory will extend from the desert to Lebanon, and from the great river, the Euphrates—all the Hittite country—to the Great Sea on the west.”

According to Genesis 15:18 and Joshua 1:4, the land God gave to Israel included everything from the Nile River in Egypt to Lebanon (south to north) and everything from the Mediterranean Sea to the Euphrates River (west to east). So, what land has God stated belongs to Israel? All of the land modern Israel currently possesses, plus all of the land of the Palestinians (the West Bank and Gaza), plus some of Egypt and Syria, plus all of Jordan, plus some of Saudi Arabia and Iraq. Israel currently possesses only a fraction of the land God has promised.

04/13/21

04/12/21

What are the twelve tribes of Israel? - Printer Friendly

Question: "What are the twelve tribes of Israel?"

Answer: The twelve tribes of Israel came from the twelve sons of Israel. “Israel” is the name that God gave Jacob (Genesis 32:28). His twelve sons are Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph, and Benjamin (Genesis 35:23-26; Exodus 1:1–4; 1 Chronicles 2:1–2). When the tribes inherited the Promised Land, Levi’s descendants did not receive a territory for themselves (Joshua 13:14). Instead, they became priests and had several cities scattered throughout all of Israel. Joseph’s tribe was divided in two—Jacob had adopted Joseph’s two sons, Ephraim and Manasseh, essentially giving Joseph a double portion for his faithfulness in saving the family from famine (Genesis 47:11–12). This means the tribes who received territory in the Promised Land were Reuben, Simeon, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Benjamin, Ephraim, and Manasseh. In some places in Scripture, the tribe of Ephraim is referred to as the tribe of Joseph (Numbers 1:32–33).

After King Solomon died, Israel split into two kingdoms. Judah, to the south, included the tribes of Judah and Benjamin. The other tribes combined to make the kingdom of Israel in the north. In the ensuing years, many Israelites in the north emigrated to Judah in the south to flee the apostasy in their homeland (see 2 Chronicles 11:16; 15:9). Eventually, Israel was destroyed by the Assyrians, and most of the Israelites were either killed or deported; the Israelites who remained most likely integrated with Judah as many of the faithful before them had.

Jesus was from Judah, Paul was from Benjamin, and John the Baptist was a Levite, but, since the diaspora in A.D. 70, identifying the tribe of a modern Jew is a little more difficult. That doesn't mean that the tribal divisions are irrelevant. During the tribulation, when most of the world has abandoned God and is following the Antichrist, 144,000 Jews will be sealed by God. This number comprises 12,000 from each tribe. So, even if we don’t know who is in what tribe, God has kept track. The tribes are listed again in Revelation 7:5-8, but they are not the same tribes that were given land in Joshua. Manasseh is there, and Ephraim (under Joseph’s name). But instead of Dan, Levi is included. No explanation is given as to why.

04/11/22

04/10/21

04/09/21

04/08/21

04/07/21

Why is Jacob called Jacob and Israel alternately in the book of Genesis?

Answer: Among those individuals renamed in the Old Testament under various circumstances, God Himself renamed only a few. These are Abram (Genesis 17:5), Sarai (Genesis 17:15), and Jacob (Genesis 32:28; 35:9–10), who became known as Abraham, Sarah, and Israel, respectively. The names Jacob and Israel are used alternately throughout Scripture in reference to the second son of Isaac.

Jacob’s birth name, Jacob, means “supplanter, deceiver”; it was given to him because, when Jacob was born as the second of a set of twins, “his hand [was] grasping [his twin’s] heel” (Genesis 25:26). True to his name, Jacob grew up as a conniver, deceiver, and cheat, and he eventually supplanted his brother’s position as heir to the birthright.

After Jacob’s struggle with the Lord at Peniel, the Lord gave Jacob a new name: Israel. And God gave the reason: “Because you have struggled with God and with humans and have overcome” (Genesis 32:28). Later, God appears to Jacob/Israel again in Bethel, reaffirms the name change, and gives him the same covenant that Abraham had received (Genesis 35:9–12). Thus the “heel-catcher” became “one who struggles with God.” It was before he met with God in Bethel that Jacob purposefully put away his idols and purified himself (verse 2).

After the name change, some passages in Genesis refer to Jacob as “Jacob” (Genesis 33:1; 34:7; 35:15; 37:1) and others as “Israel” (Genesis 35:21; 37:3; 43:6; 46:1). Some have suggested that the name Jacob represents his old nature and Israel his new. That is, he is called “Jacob” when functioning in his carnal old nature, but he is called “Israel” when he is acting out of his new nature. There could be limited merit in this suggestion in some passages, and it would parallel the Christian’s experience as presented in Ephesians 4:22–24.

In the end, however, it is best not to make too much of the Jacob/Israel distinction, since some passages include both Jacob and Israel within the same immediate context (e.g., Genesis 37:1–3). Also, there are several psalms that use both names side by side: “Let Jacob rejoice and Israel be glad!” (Psalm 53:6) and “He decreed statutes for Jacob and established the law in Israel” (Psalm 78:5). The parallelism of the poetry identifies the names Jacoband Israel as synonymous, and both names can represent the nation as well as the individual.

04/04/21

Question: "Why is Jacob called Jacob and Israel alternately in the book of Genesis?"

Answer: Among those individuals renamed in the Old Testament under various circumstances, God Himself renamed only a few. These are Abram (Genesis 17:5), Sarai (Genesis 17:15), and Jacob (Genesis 32:28; 35:9–10), who became known as Abraham, Sarah, and Israel, respectively. The names Jacob and Israel are used alternately throughout Scripture in reference to the second son of Isaac.

Jacob’s birth name, Jacob, means “supplanter, deceiver”; it was given to him because, when Jacob was born as the second of a set of twins, “his hand [was] grasping [his twin’s] heel” (Genesis 25:26). True to his name, Jacob grew up as a conniver, deceiver, and cheat, and he eventually supplanted his brother’s position as heir to the birthright.

After Jacob’s struggle with the Lord at Peniel, the Lord gave Jacob a new name: Israel. And God gave the reason: “Because you have struggled with God and with humans and have overcome” (Genesis 32:28). Later, God appears to Jacob/Israel again in Bethel, reaffirms the name change, and gives him the same covenant that Abraham had received (Genesis 35:9–12). Thus the “heel-catcher” became “one who struggles with God.” It was before he met with God in Bethel that Jacob purposefully put away his idols and purified himself (verse 2).

After the name change, some passages in Genesis refer to Jacob as “Jacob” (Genesis 33:1; 34:7; 35:15; 37:1) and others as “Israel” (Genesis 35:21; 37:3; 43:6; 46:1). Some have suggested that the name Jacob represents his old nature and Israel his new. That is, he is called “Jacob” when functioning in his carnal old nature, but he is called “Israel” when he is acting out of his new nature. There could be limited merit in this suggestion in some passages, and it would parallel the Christian’s experience as presented in Ephesians 4:22–24.

In the end, however, it is best not to make too much of the Jacob/Israel distinction, since some passages include both Jacob and Israel within the same immediate context (e.g., Genesis 37:1–3). Also, there are several psalms that use both names side by side: “Let Jacob rejoice and Israel be glad!” (Psalm 53:6) and “He decreed statutes for Jacob and established the law in Israel” (Psalm 78:5). The parallelism of the poetry identifies the names Jacob and Israel as synonymous, and both names can represent the nation as well as the individual.

04/04/21

Question: "Who were the kings of Israel and Judah?"

Answer: In the period that preceded the monarchy, Israel had no king; everyone did as he saw fit (Judges 21:25). God raised up Samuel to lead the people (1 Samuel 3:4). All of Israel knew that Samuel was established to be a prophet of the Lord (1 Samuel 3:20). Samuel judged Israel all the days of his life, and when he was old he made his sons judges over Israel (1 Samuel 8:1). Israel rejected the sons, refused to obey Samuel, and demanded a king (1 Samuel 8:19–20). When Samuel reported their request to God, the Lord answered, “Listen to them and give them a king” (1 Samuel 8:22).

Saul was the first king. He was of the tribe of Benjamin, which, in the days of the judges, had almost been annihilated. Tall, handsome, and humble, Saul began his reign with a brilliant victory over the Ammonites. Any misgivings about the new monarchy disappeared. But success rapidly went to Saul’s head, and humility gave place to pride. He offered a sacrifice, which was the exclusive function of priests, showing his presumed self-importance. He deliberately disobeyed God, causing God to tell Samuel, “I am grieved that I have made Saul king, because he has turned away from me and has not carried out my instructions” (1 Samuel 15:10). Saul reigned unsuccessfully from 1049 BC to 1009 BC, then, wounded in battle, he “took his own sword and fell on it” (1 Samuel 31:4).

David, although anointed as king when just a boy, did not ascend to the throne until after Saul’s death (2 Samuel 2:4). David was short of stature, ruddy, of beautiful countenance, handsome, and of immense physical strength and great personal attractiveness. He was a man of war, prudent in speech, brave, musical, and religious. God promised that David’s family should reign forever. “A shoot will come up from the stump of Jesse [David’s father] and from his roots a Branch [Jesus] will bear fruit” (Isaiah 11:1). After Saul’s death, David was made king over Judah, and seven years later he was made king over all Israel. He was 30 years old when he became king and reigned from 1009 BC to 969 BC.

Solomon became king in 971 BC, possibly two years before his father David died, and reigned until 931 BC. Solomon was born of Bathsheba, and, though not directly in line for the succession, he was chosen by David and approved by God to be David’s successor (1 Chronicles 23:1). Solomon inherited the throne of the most powerful kingdom then existing. It was an era of peace and prosperity with vast business enterprises and literary attainments. God told Solomon to ask what he would, and it would be given to him. Solomon asked for wisdom to govern his people. That pleased God, who richly rewarded him with wealth, wisdom, power, and the important task of building the temple (1 Chronicles 28:2–6).

After the death of Solomon, the kingdom was divided. Ten tribes formed the Northern Kingdom, called Israel; Judah and Benjamin formed the Southern Kingdom, called Judah. The date of the division of the kingdom is approximately 931 BC. The following is a list of the kings of Israel and Judah. The dates of their reigns are approximate, due to overlapping reigns, associated sovereignty, intervals of anarchy, and the Jewish practice of counting parts of years as full years. Portions of some reigns were concurrent. All the kings of Israel practiced idolatry; the worst served Baal. Many of the kings of Judah served idols; few served the Lord faithfully. Some bad kings were partly good; some good kings partly bad. The kings, the approximate dates of their reigns, and descriptions of their overall obedience to God are listed below:

KINGS OF ISRAEL:
Jeroboam I, rebellious, 931–910 BC
Nadab, bad, 910–909 BC
Baasha, wicked, 909–886 BC
Elah, evil, 886–885 BC
Zimri, sinful, 885 BC
Tibni, iniquitous, 885–880 BC
Omri (overlap), extra bad, 885–874 BC
Ahab, the worst to that point, 874–853 BC
Ahaziah, disobedient, 853–852 BC
Joram/Jehoram, mostly rotten, 852–841 BC
Jehu, not good but better than the rest, 841–814 BC
Jehoahaz, noncompliant, 814–798 BC
Joash, wayward, 798–782 BC
Jeroboam II (overlap), badly behaved, 793–753 BC
Zechariah, abysmal, 753 BC
Shallum, full of vice, 752 BC
Menahem, horrible, 752–742 BC
Pekahiah, idolatrous, 742–740 BC
Pekah (overlap), awful, 752–732 BC
Hoshea, appalling, 732–722 BC

KINGS OF JUDAH:
Rehoboam, mostly bad, 931–913 BC
Abijah, mostly perverted, 913–911 BC
Asa, GOOD, 911–870 BC
Jehoshaphat (overlap), RIGHTEOUS, 873–848 BC
Jehoram/Joram (overlap), terrible, 853–841 BC
Ahaziah, atrocious, 841 BC
Athaliah (queen), devilish, 841–835 BC
Joash/Jehoash, mostly VIRTUOUS, 835–796 BC
Amaziah, mostly WHOLESOME, 796–767 BC
Uzziah/Azariah (overlap), mostly RESPECTABLE, 790–739 BC
Jotham (overlap), WORTHY, 750–731 BC
Ahaz, heinous, 735–715 BC
Hezekiah, the BEST, 715–686 BC
Manasseh, depraved until he repented at the end, 695–642 BC
Amon, treacherous, 642–640 BC
Josiah, GREAT, 640–609 BC
Jehoahaz, dreadful, 609 BC
Jehoiakim, degenerate, 609–597 BC
Jehoiachin, frightful, 597 BC
Zedekiah, foolish, 597–586 BC

04/03/21

04/02/21

Spiritual warfare - What does the Bible say?

There are two primary issues to address regarding spiritual warfare and the Bible. First, does spiritual warfare exist? Second, what does the Bible say about engaging in spiritual warfare?

The Bible is very clear on the existence of spiritual warfare. Peter warns "Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour" (1 Peter 5:8). Our adversary or enemy, the devil, refers to Satan, who is a real entity, not a mythical creature or invention. Other titles of Satan include the tempter (1 Thessalonians 3:5), the wicked one (Matthew 13:19, 38), and the accuser of the brethren (Revelation 12:10).

Three of Satan's titles indicate his authority in this world: the ruler of this world (John 12:31), the god of this age (2 Corinthians 4:4), and the prince of the power of the air (Ephesians 2:2). Satan also transforms himself into "an angel of light," a description that highlights his capacity and inclination to deceive (2 Corinthians 11:14).

Spiritual warfare, the idea that humans battle in some way with supernatural powers, is also the testimony of the apostle Paul in Ephesians 6:10-18. Here, Paul notes that believers battle against the devil's schemes and that this is a spiritual battle, not a physical one. We are to be fully aware of Satan's evil plans (2 Corinthians 2:11). Paul further describes the warfare in which we are engaged as we battle throughout our lives "against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places" (Ephesians 6:12). Clearly, such powers exist.

The second question—what does the Bible say about engaging in spiritual warfare?— is somewhat more controversial. The problem typically arises when we either over emphasize spiritual warfare by seeing every occurrence in life as part of it or under emphasize it by ignoring the spiritual realm altogether.

Several biblical texts inform our understanding of this issue. First, Christians must remember we are already conquerors (Romans 8:37) and that Satan has already been defeated (Colossians 2:15; 2 Peter 3:22). Second, the power of Christ within the believer is greater than the power of Satan (1 John 4:4). We have no reason to live in fear of Satan or evil spirits as believers. Satan can harm, but he cannot defeat the believer in Christ.

Third, we must not forget that Satan can be allowed to attack believers (2 Corinthians 12:7-9; James 1:2-4) in order to fulfill God's perfect plan for His people. This was the case of Paul's thorn in the flesh and was also seen in the example of Job's life (Job 1–3). Satan's power over us is limited, however, to only that which God ordains for His purposes—to bring His children to maturity and bring glory to Himself.

Fourth, Satan's primary strategy is to blind us to God's plan for our lives (2 Corinthians 4:3-4). Rather than a supernatural battle between angels and demons that is often portrayed in modern culture, the general tactic used by Satan is to turn our eyes away from God's truth and toward self. However, we cannot blame every temptation on Satan, since the Bible also teaches that we are tempted and enticed by our own evil desires (James 1:13-15).

Fifth, the method to defeat Satan is to resist him and stay near to God. James 4:7-8 instructs, "Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw near to God, and he will draw near to you." A close walk with God is the best protection against Satan's activities.

Sixth, Paul exhorts us to arm ourselves for the spiritual battle which is part of the Christian life by putting on the "whole armor of God, that you may be able to stand against the schemes of the devil" (Ephesians 6:11). This armor includes truth, righteousness, the gospel, faith, salvation, the Word of God, and prayer. These weapons will enable us to "be strong in the Lord and in the strength of his might" (Ephesians 6:10-18).

Ultimately, spiritual warfare is not about a technique to defeat Satan or demons, but a heart that walks closely with God. When God is first and foremost in our lives, Satan lacks power over us, despite his attempts to weaken our efforts to pursue Christ.

As a final warning, it is important that we do not take our God-given power over Satan as an opportunity to display arrogance. In Acts 19:13-16, we find the account of Jewish leaders who attempted to use God's power to overcome evil for their own benefit and received a harsh punishment for doing so. This stern warning should reveal our need to depend on a humble and personal walk with Christ to overcome evil rather than an external display to feed human pride.

In summary, spiritual warfare is a very real part of the Christian life, but should not be an opportunity for either fear or pride. Instead, the reality of Satan and his evil forces should cause us to draw near to God all the more, realizing His power can conquer any foe we may encounter.

04/01/22

Question: "What is expiation?"

Answer: The word “expiation” does not appear in the New Testament, but it does accurately describe an aspect of the sacrifice of Christ on our behalf. Expiation means “to cover sin” and/or “to cleanse sin.” Expiation reflects the idea that the negative and degrading effects of our sin are removed through the grace of God. Another word for expiation is atonement, and truly this is one of the results of Jesus’ atoning death for us.

Through expiation—the work of Christ on the cross for us—the sin of all those who would ever believe in Christ was cancelled. That cancellation is eternal in its consequence, even though sin is still present in the temporal sense. In other words, believers are delivered from the penalty and power of sin, but not the presence of it. Justification is the term for being delivered from the penalty of sin. This is a one-time act wherein the sinner is justified and made holy and righteous in the eyes of God who exchanged our sinful natures for the righteousness of Christ at the cross (2 Corinthians 5:21). Sanctification is the ongoing process whereby believers are delivered from the power of sin in their lives and are enabled by the new nature to resist and turn away from it. Glorification is when we are removed from the very presence of sin, which will only occur once we leave this world and are in heaven. All these processes—justification, sanctification and glorification—are made possible through the expiation or cancellation of sin. 

It is good to know also that there are other benefits of Jesus’ death for us. One of them, not included in the concept of expiation, but just as true and biblical, is propitiation, which is “to appease wrath.” Truly the atoning death of God the Son satisfies the wrath of God the Father against rebellious, sinful humanity (John 3:36; Romans 5:9). Expiation, justification, sanctification, glorification, propitiation, and many more - we have countless reasons to praise God and to run to Him in faith and trust.

03/31/21

Question: "What is sanctification? What is the definition of Christian sanctification?"

Answer: Sanctification is God’s will for us (1 Thessalonians 4:3). The word sanctification is related to the word saint; both words have to do with holiness. To “sanctify” something is to set it apart for special use; to “sanctify” a person is to make him holy.

Jesus had a lot to say about sanctification in John 17. In verse 16 the Lord says, “They are not of the world, even as I am not of it,” and this is before His request: “Sanctify them by the truth; your word is truth” (verse 17). In Christian theology, sanctification is a state of separation unto God; all believers enter into this state when they are born of God: “You are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption” (1 Corinthians 1:30, ESV). The sanctification mentioned in this verse is a once-for-ever separation of believers unto God. It is a work God performs, an intricate part of our salvation and our connection with Christ (Hebrews 10:10). Theologians sometimes refer to this state of holiness before God as “positional” sanctification; it is the same as justification.

While we are positionally holy (“set free from every sin” by the blood of Christ, Acts 13:39), we know that we still sin (1 John 1:10). That’s why the Bible also refers to sanctification as a practical experience of our separation unto God. “Progressive” or “experiential” sanctification, as it is sometimes called, is the effect of obedience to the Word of God in one’s life. It is the same as growing in the Lord (2 Peter 3:18) or spiritual maturity. God started the work of making us like Christ, and He is continuing it (Philippians 1:6). This type of sanctification is to be pursued by the believer earnestly (1 Peter 1:15; Hebrews 12:14) and is effected by the application of the Word (John 17:17). Progressive sanctification has in view the setting apart of believers for the purpose for which they are sent into the world: “As you sent me into the world, I have sent them into the world. For them I sanctify myself, that they too may be truly sanctified” (John 17:18–19). That Jesus set Himself apart for God’s purpose is both the basis and the condition of our being set apart (see John 10:36). We are sanctified and sent because Jesus was. Our Lord’s sanctification is the pattern of and power for our own. The sending and the sanctifying are inseparable. On this account we are called “saints” (hagioi in the Greek), or “sanctified ones.” Prior to salvation, our behavior bore witness to our standing in the world in separation from God, but now our behavior should bear witness to our standing before God in separation from the world. Little by little, every day, “those who are being sanctified” (Hebrews 10:14, ESV) are becoming more like Christ.

There is a third sense in which the word sanctification is used in Scripture—a “complete” or “ultimate” sanctification. This is the same as glorification. Paul prays in 1 Thessalonians 5:23, “May the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ” (ESV). Paul speaks of Christ as “the hope of glory” (Colossians 1:27) and links the glorious appearing of Christ to our personal glorification: “When Christ, who is your life, appears, then you also will appear with him in glory” (Colossians 3:4). This glorified state will be our ultimate separation from sin, a total sanctification in every regard. “We know that when Christ appears, we shall be like him, for we shall see him as he is” (1 John 3:2).

To summarize, “sanctification” is a translation of the Greek word hagiasmos, meaning “holiness” or “a separation.” In the past, God granted us justification, a once-for-all, positional holiness in Christ. Now, God guides us to maturity, a practical, progressive holiness. In the future, God will give us glorification, a permanent, ultimate holiness. These three phases of sanctification separate the believer from the penalty of sin (justification), the power of sin (maturity), and the presence of sin (glorification).

03/30/21

03/29/21

Question: "What are the differences between Catholics and Protestants?"

Answer: There are several important differences between Catholics and Protestants. While there have been many attempts in recent years to find common ground between the two groups, the fact is that the differences remain, and they are just as important today as they were at the beginning of the Protestant Reformation. The following is brief summary of some of the more important differences:

One of the first major differences between Catholicism and Protestantism is the issue of the sufficiency and authority of Scripture. Protestants believe that the Bible alone is the source of God’s special revelation to mankind and teaches us all that is necessary for our salvation from sin. Protestants view the Bible as the standard by which all Christian behavior must be measured. This belief is commonly referred to as “sola scriptura” and is one of the “five solas” (sola is Latin for “alone”) that came out of the Protestant Reformation as summaries of some of the differences between Catholics and Protestants.

While there are many verses in the Bible that establish its authority and its sufficiency for all matters of faith and practice, one of the clearest is 2 Timothy 3:16, where we see that “all Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; that the man of God may be adequate, equipped for every good work.” Catholics reject the doctrine of sola scriptura and do not believe that the Bible alone is sufficient. They believe that both the Bible and sacred Roman Catholic tradition are equally binding upon the Christian. Many Roman Catholics doctrines, such as purgatory, praying to the saints, worship or veneration of Mary, etc., have little or no basis in Scripture but are based solely on Roman Catholic traditions. Essentially, the Roman Catholic Church’s denial of sola scriptura and its insistence that both the Bible and tradition are equal in authority undermine the sufficiency, authority, and completeness of the Bible. The view of Scripture is at the root of many, if not all, of the differences between Catholics and Protestants.

Another disagreement between Catholicism and Protestantism is over the office and authority of the Pope. According to Catholicism the Pope is the “Vicar of Christ” (a vicar is a substitute) and represents Jesus as the head of the Church. As such, the Pope has the ability to speak ex cathedra (with authority on matters of faith and practice), making his teachings infallible and binding upon all Christians. On the other hand, Protestants believe that no human being is infallible and that Christ alone is the Head of the Church. Catholics rely on apostolic succession as a way of trying to establish the Pope’s authority. Protestants believe that the church’s authority comes not from apostolic succession but from the Word of God. Spiritual power and authority do not rest in the hands of a mere man but in the very Word of God. While Catholicism teaches that only the Catholic Church can properly interpret the Bible, Protestants believe that the Bible teaches God sent the Holy Spirit to indwell all born-again believers, enabling all believers to understand the message of the Bible.

Protestants point to passages such as John 14:16–17: “I will ask the Father, and He will give you another Helper, that He may be with you forever; that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you” (See also John 14:26 and 1 John 2:27).

A third major difference between Catholicism and Protestantism is how one is saved. Another of the five solas of the Reformation is sola fide (“faith alone”), which affirms the biblical doctrine of justification by grace alone through faith alone because of Christ alone (Ephesians 2:8–10). However, Catholics teach that the Christian must rely on faith plus “meritorious works” in order to be saved. Essential to the Roman Catholic doctrine of salvation are the Seven Sacraments, which are baptism, confirmation, the Eucharist, penance, anointing of the sick, holy orders, and matrimony. Protestants believe that, on the basis of faith in Christ alone, believers are justified by God, as all their sins are paid for by Christ on the cross and His righteousness is imputed to them. Catholics, on the other hand, believe that Christ’s righteousness is imparted to the believer by “grace through faith,” but in itself is not sufficient to justify the believer. The believer must supplement the righteousness of Christ imparted to him with meritorious works.

Catholics and Protestants also disagree on what it means to be justified before God. To the Catholic, justification involves being made righteous and holy. He believes that faith in Christ is only the beginning of salvation and that the individual must build upon that with good works because God’s grace of eternal salvation must be merited. This view of justification contradicts the clear teaching of Scripture in passages such as Romans 4:1–12, Titus 3:3–7, and many others. Protestants distinguish between the one-time act of justification (when we are declared righteous by God based on our faith in Christ’s atonement on the cross) and the process of sanctification (the development of righteousness that continues throughout our lives on earth). While Protestants recognize that works are important, they believe they are the result or fruit of salvation but never the means to it. Catholics blend justification and sanctification together into one ongoing process, which leads to confusion about how one is saved.

A fourth major difference between Catholics and Protestants has to do with what happens after death. Both believe that unbelievers will spend eternity in hell, but there are significant differences about what happens to believers. From their church traditions and their reliance on non-canonical books, the Catholics have developed the doctrine of purgatory. Purgatory, according to the Catholic Encyclopedia, 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.” On the other hand, Protestants believe that because we are justified by faith in Christ alone and that Christ’s righteousness is imputed to us—when we die, we will go straight to heaven to be in the presence of the Lord (2 Corinthians 5:6–10 and Philippians 1:23).

One disturbing aspect about the Catholic doctrine of purgatory is the belief that man can and must pay for his own sins. This results in a low view of the sufficiency and efficiency of Christ’s atonement on the cross. Simply put, the Roman Catholic view of salvation implies that Christ’s atonement on the cross was insufficient payment for the sins of those who believe in Him and that even a believer must pay for his own sins, either through acts of penance or time in purgatory. Yet the Bible teaches that it is Christ’s death alone that can satisfy or propitiate God’s wrath against sinners (Romans 3:25; Hebrews 2:17; 1 John 2:2; 1 John 4:10). Our works of righteousness cannot add to what Christ has already accomplished.

The differences between Catholicism and evangelical Protestants are important and significant. Paul wrote Galatians to combat the Judaizers (Jews who said that Gentile Christians had to obey the Old Testament Law to be saved). Like the Judaizers, Catholics make human works necessary for one to be justified by God, and they end up with a completely different gospel.

It is our prayer that God will open the eyes of those who are putting their faith in the teachings of the Catholic Church. It is our hope that everyone will understand that his “works of righteousness” cannot justify him or sanctify him (Isaiah 64:6). We pray that all will instead put their faith solely in the fact that we are “justified freely by his grace through the redemption that came by Christ Jesus. God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith” (Romans 3:24–25). God saves us, “not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, whom he poured out on us generously through Jesus Christ our Savior, so that, having been justified by his grace, we might become heirs having the hope of eternal life” (Titus 3:5–7).

03/27/21

Question: "What is Calvinism and is it biblical? What are the five points of Calvinism?"

Answer: The five points of Calvinism can be summarized by the acronym TULIP. T stands for total depravity, U for unconditional election, L for limited atonement, I for irresistible grace, and P for perseverance of the saints. Here are the definitions and Scripture references Calvinists use to defend their beliefs:

Total Depravity - As a result of Adam’s fall, the entire human race is affected; all humanity is dead in trespasses and sins. Man is unable to save himself (Genesis 6:5; Jeremiah 17:9; Romans 3:10-18).

Unconditional Election - Because man is dead in sin, he is unable to initiate a response to God; therefore, in eternity past God elected certain people to salvation. Election and predestination are unconditional; they are not based on man’s response (Romans 8:29-30;9:11; Ephesians 1:4-6, 11-12) because man is unable to respond, nor does he want to.

Limited Atonement - Because God determined that certain ones should be saved as a result of God’s unconditional election, He determined that Christ should die for the elect alone. All whom God has elected and for whom Christ died will be saved (Matthew 1:21; John 10:11; 17:9; Acts 20:28; Romans 8:32; Ephesians 5:25).

Irresistible Grace - Those whom God elected He draws to Himself through irresistible grace. God makes man willing to come to Him. When God calls, man responds (John 6:37, 44; 10:16).

Perseverance of the Saints - The precise ones God has elected and drawn to Himself through the Holy Spirit will persevere in faith. None whom God has elected will be lost; they are eternally secure (John 10:27-29; Romans 8:29-30; Ephesians 1:3-14).

While all these doctrines have a biblical basis, many people reject all or some of them. So-called “four-point Calvinists” accept Total Depravity, Unconditional Election, Irresistible Grace, and Perseverance of the Saints as biblical doctrines. Man is definitely sinful and incapable of believing in God on his own. God elects people based on His will alone – election is not based on any merit in the person chosen. All those whom God has chosen will come to faith. All those who are truly born-again will persevere in their faith. As for Limited Atonement, however, four-point Calvinists believe that atonement is unlimited, arguing that Jesus died for the sins of the whole world, not just for the sins of the elect. “And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 John 2:2). Other verses in opposition to limited atonement are John 1:29; 3:16; 1 Timothy 2:6; and 2 Peter 2:1.

The five-point Calvinists, however, see problems with four-point Calvinism. First, they argue, if Total Depravity is true, then Unlimited Atonement cannot possibly be true because, if Jesus died for the sins of every person, then whether or not His death is applicable to an individual depends on whether or not that person “accepts” Christ. But as we have seen from the above description of Total Depravity, man in his natural state has no capacity whatsoever to choose God, nor does he want to. In addition, if Unlimited Atonement is true, then hell is full of people for whom Christ died. He shed His blood in vain for them. To the five-point Calvinist, this is unthinkable. Please note: this article is only a brief summary of the five points of Calvinism. 

03/24/21

The God Who Understands

Most people think of God as being far removed from human life and concerns. Jesus is the very Son of God, yet His divinity did not prevent Him from experiencing our feelings, our emotions, our temptations, and our pain. God became man to share in the testing and suffering of humanity, in order that He might be a sympathetic and understanding High Priest. It is for that reason the author of Hebrews writes, “We do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin” (Hebrews 4:15). 

When we are troubled, hurt, despondent, or strongly tempted, we need a Savior who understands our plight as fallen people. Jesus can “sympathize with our weaknesses.” The phrase “No one understands like Jesus” in the well-known hymn is not only beautiful and encouraging but absolutely true. Our great High Priest not only is perfectly merciful and faithful but also perfectly understanding. He has an unequaled capacity for sympathizing with us in every danger, in every trial, in every situation that comes our way, because He has been through it all Himself. At the tomb of Lazarus, Jesus’ body shook in grief. In the Garden of Gethsemane, just before His arrest, He sweat drops of blood. He experienced every kind of temptation and testing, every kind of vicissitude, every kind of circumstance that any person will ever face. And He is at the right hand of the Father right now interceding for us.

Jesus not only had all the feelings of love, concern, disappointment, grief, and frustration that we have, but He had much greater love, infinitely more sensitive concerns, infinitely higher standards of righteousness, and perfect awareness of the evil and dangers of sin. Contrary, therefore, to what we are inclined to think, His divinity made His temptations and trials immeasurably harder for Him to endure than ours are for us.

Let me give an illustration to help explain how this can be true. We experience pain when we are injured, sometimes extreme pain. But if it becomes too severe, we will develop a temporary numbness, or we may even faint or go into shock. I remember that when I was thrown out of the car and skidded on my back on the highway, I felt pain for a while and then felt nothing. Our bodies have ways of turning off pain when it becomes too much to endure. People vary a great deal in their pain thresholds, but we all have a breaking point. In other words, the amount of pain we can endure is not limitless. We can conclude, therefore, that there is a degree of pain we will never experience, because our bodies will turn off our sensitivity in one way or another—perhaps even by death—before we reach that point.

A similar principle operates in temptation. There is a degree of temptation that we may never experience simply because, no matter what our spirituality, we will succumb before we reach it. But Jesus Christ had no such limitation. Since He was sinless, He took the full extent of all that Satan could throw at Him. He had no shock system, no weakness limit, to turn off temptation at a certain point. Since He never succumbed, He experienced every temptation to the maximum. And He experienced it as a man, as a human being. In every way He was tempted as we are, and more. The only difference was that He never sinned. Therefore, when we come to Jesus Christ we can remember that He knows everything we know, and a great deal that we do not know, about temptation, and testing, and pain. That’s why the author of Hebrews writes, “We do not have a high priest who cannot sympathize with our weaknesses” (Hebrews 4:15).

This truth was especially amazing and unbelievable to Jews. They knew that God was holy, righteous, sinless, perfect, omnipotent. They knew His divine attributes and nature and could not comprehend His experiencing pain, much less temptation. Not only this, but under the Old Covenant, God’s dealings with His people were more indirect, more distant. Except for special and rare instances, even faithful believers did not experience His closeness and intimacy in the way that all believers now can. Jews believed that God was incapable of sharing the feelings of men. He was too distant, too far removed in nature from man, to be able to identify with our feelings and temptations and problems.

If comprehending God’s sympathy was hard for Jews, it was even harder for most Gentiles of that day. The Stoics, whose philosophy dominated much Greek and Roman culture in New Testament times, believed that God’s primary attribute was apathy. Some believed that He was without feeling or emotions of any sort. The Epicureans claimed that the gods live intermundium, between the physical and spiritual worlds. They did not participate in either world, and so could hardly be expected to understand the feelings, problems, and needs of mortals. They were completely detached from mankind.

The idea that God could and would identify with men in their trials and temptations was revolutionary to Jew and Gentile alike. But the writer of Hebrews is saying that we have a God not only who is there, but one who has been here.

Sympathetic, Not Sinful

When the author of Hebrews says that Christ can “sympathize with our weaknesses” he does not refer directly to sin, but to feebleness or infirmity—it refers to all the natural limitations of humanity, including our sinful proclivities. Jesus knew firsthand the drive of human nature toward sin. His humanity was His battleground. It is here that Jesus faced and fought sin. He was victorious, but not without the most intense temptation, grief, and anguish.

That’s why Hebrews 4:15 goes on to say that Christ was “tempted in all things as we are, yet without sin.” In all of this struggle, Jesus remained without sin. He was completely apart from, separated from, sin. These two Greek words (chōris hamartia) express the absolute absence of sin. Though He was mercilessly tempted to sin, not the slightest taint of it ever entered His mind or was expressed in His words or actions.

Some may wonder how Jesus can completely identify with us if He did not actually sin as we do. It was precisely Jesus’ facing sin with His perfect righteousness and truth, however, that qualifies Him. Merely experiencing something does not give us understanding of it. A person can have many successful operations without understanding the least bit about surgery. On the other hand, a doctor may perform thousands of complicated and successful operations without ever having had the surgery himself. It is his knowledge of the disease or disorder and his surgical skill in treating it that qualifies him, not his having had the disease. He has great experience with the disease—much greater experience with it than any of his patients—having confronted it in all of its manifestations. Jesus never sinned, but He understands sin better than any man. He has seen it more clearly and fought it more diligently than any of us could ever begin to do.

Sinlessness alone can properly estimate sin. Jesus Christ did not sin, could not sin, and had no capacity to sin. Yet His temptations were all the more terrible because He never sought relief from sin’s duress by giving in. His sinlessness itself increased His sensitivity to sin. “For consider Him who has endured such hostility by sinners against Himself, so that you will not grow weary and lose heart. You have not yet resisted to the point of shedding blood in your striving against sin” (Hebrews 12:3–4). If you want to talk to someone who knows what sin is about, talk to Jesus Christ. Jesus Christ knows sin, and He knows and understands our weakness. Whatever Satan brings our way, there is victory in Jesus Christ. He understands; He has been here.

03/23/21

Question: "How can I know if I am one of the elect?"

Answer: While there are numerous ideas of precisely what election means in regards to salvation, the fact that believers are elect is indisputable (Romans 8:29-30; Ephesians 1:4-5, 11; 1 Thessalonians 1:4). Simply put, the doctrine of election is that God chooses/determines/elects/predestines who will be saved. It is not within the scope of this article to determine how election works. Rather, the question is “How can I know if I am one of the elect?” The answer is exceedingly simple: believe!

The Bible nowhere instructs us to be concerned regarding our status of elect vs. non-elect. Rather, God calls us to believe, to receive Jesus Christ as Savior, by grace through faith (John 3:16; Ephesians 2:8-9). If a person truly trusts in Jesus alone for salvation, that person is one of the elect. Whether belief secures election, or election causes belief – that is another debate. But what is sure is that belief is evidence of election. No one can receive Jesus as Savior unless God draws him or her (John 6:44). God calls/draws those whom He has predestined/elected (Romans 8:29-30). Saving faith is not possible without divine election. Therefore, saving faith is evidence of election.

The idea of a person wanting to be saved but being unable to, due to not being one of the elect, is absolutely foreign to the Bible. No one seeks after God’s plan of salvation on his own accord (Romans 3:10-18). Those without Christ are blind to their need for salvation (2 Corinthians 4:4). This only changes when God begins drawing a person to Himself. It is God who opens eyes and enlightens minds to the need for Jesus Christ as Savior. A person cannot repent (change the mind about sin and the need for salvation) unless God grants repentance (Acts 11:18). Therefore, if you understand God’s plan of salvation, recognize your need for it, and feel compelled to receive Jesus Christ as your Savior, then believe, and you are saved.

If you have received Jesus Christ as your Savior, trusting Him alone for salvation, believing that His sacrifice is the full payment for your sins – congratulations, you are one of the elect.

03/22/21

Question: "Who are the elect of God?"

Answer: Simply put, the “elect of God” are those whom God has predestined to salvation. They are called the “elect” because that word denotes the concept of choosing. Every four years in the U.S., we "elect" a President—i.e., we choose who will serve in that office. The same goes for God and those who will be saved; God chooses those who will be saved. These are the elect of God.

As it stands, the concept of God electing those who will be saved isn’t controversial. What is controversial is how and in what manner God chooses those who will be saved. Throughout church history, there have been two main views on the doctrine of election (or predestination). One view, which we will call the prescient or foreknowledge view, teaches that God, through His omniscience, knows those who will in the course of time choose of their own free will to place their faith and trust in Jesus Christ for their salvation. On the basis of this divine foreknowledge, God elects these individuals “before the foundation of the world” (Ephesians 1:4). This view is held by the majority of American evangelicals.

The second main view is the Augustinian view, which essentially teaches that God not only divinely elects those who will have faith in Jesus Christ, but also divinely elects to grant to these individuals the faith to believe in Christ. In other words, God’s election unto salvation is not based on a foreknowledge of an individual’s faith, but is based on the free, sovereign grace of Almighty God. God elects people to salvation, and in time these people will come to faith in Christ because God has elected them.

The difference boils down to this: who has the ultimate choice in salvation—God or man? In the first view (the prescient view), man has control; his free will is sovereign and becomes the determining factor in God’s election. God can provide the way of salvation through Jesus Christ, but man must choose Christ for himself in order to make salvation real. Ultimately, this view diminishes the biblical understanding of God's sovereignty. This view puts the Creator's provision of salvation at the mercy of the creature; if God wants people in heaven, He has to hope that man will freely choose His way of salvation. In reality, the prescient view of election is no view of election at all, because God is not really choosing—He is only confirming. It is man who is the ultimate chooser.

In the Augustinian view, God has control; He is the one who, of His own sovereign will, freely chooses those whom He will save. He not only elects those whom He will save, but He actually accomplishes their salvation. Rather than simply make salvation possible, God chooses those whom He will save and then saves them. This view puts God in His proper place as Creator and Sovereign.

The Augustinian view is not without problems of its own. Critics have claimed that this view robs man of his free will. If God chooses those who will be saved, then what difference does it make for man to believe? Why preach the gospel? Furthermore, if God elects according to His sovereign will, then how can we be responsible for our actions? These are all good and fair questions that need to be answered. A good passage to answer these questions is Romans 9, the most in-depth passage dealing with God’s sovereignty in election.

The context of the passage flows from Romans 8, which ends with a great climax of praise: “For I am convinced that... [nothing] in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:38-39). This leads Paul to consider how a Jew might respond to that statement. While Jesus came to the lost children of Israel and while the early church was largely Jewish in makeup, the gospel was spreading among the Gentiles much faster than among the Jews. In fact, most Jews saw the gospel as a stumbling block (1 Corinthians 1:23) and rejected Jesus. This would lead the average Jew to wonder if God’s plan of election has failed, since most Jews reject the message of the gospel.

Throughout Romans 9, Paul systematically shows that God’s sovereign election has been in force from the very beginning. He begins with a crucial statement: “For not all who are descended from Israel are Israel” (Romans 9:6). This means that not all people of ethnic Israel (that is, those descended from Abraham, Isaac and Jacob) belong to true Israel (the elect of God). Reviewing the history of Israel, Paul shows that God chose Isaac over Ishmael and Jacob over Esau. Just in case anyone thinks that God was choosing these individuals based on the faith or good works they would do in the future, he adds, “Though they [Jacob and Esau] were not yet born and had done nothing either good or bad – in order that God’s purpose of election might continue, not because of works but because of him who calls” (Romans 9:11).

At this point, one might be tempted to accuse God of acting unjustly. Paul anticipates this accusation in v. 14, stating plainly that God is not unjust in any way. “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion” (Romans 9:15). God is sovereign over His creation. He is free to choose those whom He will choose, and He is free to pass by those whom He will pass by. The creature has no right to accuse the Creator of being unjust. The very thought that the creature can stand in judgment of the Creator is absurd to Paul, and it should be so to every Christian, as well. The balance of Romans 9 substantiates this point.

As already mentioned, there are other passages that talk to a lesser extent on the topic of God’s elect (John 6:37-45 and Ephesians 1:3-14, to name a couple). The point is that God has ordained to redeem a remnant of humanity to salvation. These elect individuals were chosen before the creation of the world, and their salvation is complete in Christ. As Paul says, “For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified” (Romans 8:29-30).

03/21/20

Question: "What is conditional election?"

Answer: While the Bible clearly teaches that God elects people to salvation, there are disagreements as to the basis of that election. Conditional election is the belief that God elects people for salvation based on His foreknowledge of who will put their faith in Christ. Conditional election says that an all-knowing God looks to the future and decides to elect people based on a future decision they will make to come to faith in Christ. It is considered “conditional” election because it is based on the condition of man doing something of his own free will. According to conditional election, those who God knows will come to faith in Christ are elected by God, and those who God knows will not accept Christ are not elected.

Conditional election is one of the Articles of Remonstrance that define Arminian theology, and it is a core part of that worldview and theological system. As such, it stands in direct contrast to the belief held by those who hold to Reformed theology, which believes that the Bible teaches unconditional election, the view that God elects people based on His sovereign will and not on any future action of the person being elected.

Those who believe in conditional election will often cite verses like 1 Peter 1:1–2, where Peter is writing “to those who are elect exiles of the dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, according to the foreknowledge of God the Father.” The key phrase here is elect . . . according to the foreknowledge of God. Or another verse with similar implications is Romans 8:29–30: “For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined, he also called, and those whom he called he also justified, and those whom he justified he also glorified.”

Yet there really is no debate or disagreement in the fact that God, because He is all-knowing, knows beforehand who will be saved and who will not. The debate between conditional and unconditional election is about whether these verses teach that man’s “free will choice” is the cause of God’s election or an acknowledgement that God has the foreknowledge of who will be saved and who will not. If these were the only verses in Scripture that dealt with election, the issue as to whether the Bible teaches conditional election would be up for debate, but they are not. There are other very clear passages that tell us on what basis God elects people for salvation.

The first verse that helps us understand whether conditional election is what the Bible really teaches is Ephesians 1:4–5: “He chose us in Him before the foundation of the world, that we should be holy and blameless before Him. In love He predestined us for adoption as sons through Jesus Christ, according to the purpose of His will.” Clearly, we see that God predestines or elects individuals “according to the purpose of His will.” When we consider the idea of adoption and the fact that it is God who chooses us for adoption and that it is done before the foundation of the world, it seems to be clear that the basis of God’s election and predestination is not a choice we would make in the future but solely His sovereign will, which He exercises “in love.”

Another verse that strongly supports unconditional election is Romans 9:11, where God describes “the children not yet being born, nor having done any good or evil, that the purpose of God according to election might stand, not of works but of Him who calls.” While some want to dismiss Romans 9:11 as applying to corporate election and not individual election, we simply cannot dismiss this section of Scripture that clearly teaches that election is NOT conditioned on anything man has done or will do but is solely based on the divine will of a sovereign God.

Another verse that teaches unconditional election is John 15:16, “You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide.” Further, in John 10:26–27 Jesus says, “But you do not believe, because you are not of My sheep, as I said to you. My sheep hear My voice and I know them, and they follow me.” Conditional election says that people who believe are chosen as His sheep because they believe, but the Bible actually says just the opposite. The reason they believe is that they are His sheep. Election is not conditional upon man’s acceptance of Christ as Lord and Savior but is instead the cause of his acceptance.

Conditional election is the view that man’s “free will” decision to accept Christ as Savior is the basis for his/her election. Therefore, in a very real sense, man’s decision is the cause of salvation. This view of election is in large part necessary because of the Arminian worldview where man chooses God, instead of God choosing man. Boiled down to its simplest form, Arminian theology is that, ultimately, man’s salvation depends on his “free will decision” alone and not God’s will. Conditional election leads to the conclusion that God’s actions in election are dependent upon man’s free will choices. This view of election and salvation makes God subject to the whims of men and their decisions, and man’s will becomes essentially the cause and effect of salvation.

On the other hand, in unconditional election it is God’s sovereign will that determines who is elected and who is not. Therefore, it is God’s will and God’s grace that are completely responsible for man’s salvation. All those whom God elects to salvation will come to saving faith in Christ, and those whom He does not elect will not (John 6:37). In this scenario, it is God who gets the glory for His grace and mercy in offering salvation to those who do not love Him and who can’t come to Him on their own (Ephesians 2:1–5).

These two views on election are not compatible at all. One is true, and the other is false. One makes God’s election and ultimately man’s salvation dependent upon man, ultimately giving man the credit and glory, while the other recognizes that election and salvation depend on God’s sovereign will. One worldview has man being the master of his destiny and, in essence, in control of his salvation, while the other has God rescuing lost, hopeless sinners not because they deserve it but because He wills it. One view exalts man, and the other exalts God. One is a testimony to man’s goodness and ability, and the other is a testimony to God’s amazing grace.

03/20/21

Question: "Unconditional election - is it biblical?"

Answer: Unconditional election is a phrase that is used to summarize what the Bible teaches about the predestination—or the election—of people for salvation. It represents the second letter of the acronym TULIP, which is commonly used to enumerate the five points of Calvinism, also known as the Doctrines of Grace. Other terms for the same doctrine include “unmerited favor,” “sovereign election” or “adopted by God.” All these terms are good names for this doctrine because each reveals some aspect of the doctrine of election. However, more important than the term we use to describe the doctrine is how accurately the doctrine summarizes what the Bible teaches about election and predestination. 

The debate over unconditional election is not whether or not God elects or predestines people to salvation but upon what basis He elects them. Is that election based upon foreknowledge that those individuals will have faith in Christ, or is it based upon God’s sovereign choice to save them? As the word “unconditional” implies, this view believes that God’s election of people to salvation is done “with no conditions attached, either foreseen or otherwise.” God elects people to salvation by His own sovereign choice and not because of some future action they will perform or condition they will meet. Those who come to Christ become His children by His will, not by theirs. “They were not God's children by nature or because of any human desires. God himself was the one who made them his children” (John 1:13 CEV).

God, before the foundation of the world, chose to make certain individuals the objects of His unmerited favor or special grace (Mark 13:20; Ephesians 1:4-5; Revelation 13:8; Revelation 17:8). These individuals from every tribe, tongue and nation were chosen by God for adoption, not because of anything they would do but because of His sovereign will (Romans 9:11-13; Romans 9:16; Romans 10:20; 1 Corinthians 1:27-29; 2 Timothy 1:9). God could have chosen to save all men (He certainly has the power and authority to do so), and He could have chosen to save no one (He is under no obligation to save anyone). He instead chose to save some and leave others to the consequences of their sin (Exodus 33:19; Deuteronomy 7:6-7; Romans 9:10-24; Acts 13:48; 1 Peter 2:8). 

There are many verses in both the Old and New Testaments that speak of election, and, when one looks at all the Bible teaches about election and predestination, it becomes obvious that God’s choice was not based on any foreseen act or response, but was based solely on God’s own good pleasure and sovereign will. Properly understood, God’s unconditional election is one link in the unbreakable chain of salvation seen in Romans 8:28-29: “For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified.” All those who are predestined will be saved (John 6:39; Romans 8:30) because they are the ones that God the Father gives to Jesus Christ (John 6:37) who will raise them up on the last day (John 6:39; John 17:2). They are Christ’s sheep (John 10:1-30) who hear His voice and for whom He died (John 10:15) in order to give them eternal life and make them secure forever in the hand of God (John 10:26-30).

There are several common misconceptions about unconditional election. First, it is important to understand that the doctrine does not teach that God’s choice is capricious or arbitrary. It is not random or made without reason. What it does teach is that God elects someone to salvation not because of something worthy God finds in that individual but because of His inscrutable, mysterious will. He makes the choice as to who will be saved for His own reasons, according to His own perfect will and for His own good pleasure (Ephesians 1:5). And while some object to the doctrine of election as being unfair, it is nevertheless based upon God’s will and it pleases God; therefore, it must be good and perfectly just.

Another misconception is that unconditional election precludes and stifles evangelism, but the reality is just the opposite—it empowers and confirms it. When one correctly understands that God has not only elected certain individuals to salvation but also has ordained the means of salvation—the preaching of the gospel (Romans 1:16; Romans 10:14-17)—it empowers the spreading of the gospel message and the call to evangelism. We see this very thing in Paul’s writing to Timothy in the midst of deep persecution. “I endure all things for the sake of those who are chosen, that they also may obtain the salvation which is in Christ…” (2 Timothy 2:10). A proper understanding of the doctrine of election encourages evangelism and guarantees its success. It overcomes the fear of failure when sharing the gospel and empowers people to remain faithful to the message in times of great persecution. They know that the power lies in the gospel message and in God’s sovereign election and not in their own feeble presentation. A biblical understanding of election helps one share the gospel freely with all people, knowing that any one of them could be Christ’s sheep whom He is calling into His fold (John 10:16). It is not up to us to determine if someone is elect or non-elect, and there is always the promise of salvation for anyone who will repent and believe in Christ. The gospel message should be preached to all people in the knowledge that God will use it to draw His sheep to Himself. 

Unconditional election also does not mean that there will be people in heaven who do not want to be there, nor will there be people in hell who wanted to be saved but could not be because they were not elect. Unconditional election properly recognizes that, apart from God’s supernatural work in the life of a sinner, men will always choose to reject God and rebel against Him (see the article on Total Depravity for more information on this subject). What unconditional election does correctly recognize is that God intervenes in the lives of the elect and works in their lives through the Holy Spirit so that they willingly respond in faith to Him. Because they are “his sheep…they hear his voice and follow him” (John 10:1-30). As for the non-elect, God is still gracious to them, but because of their sin they are not thankful for that grace, nor do they acknowledge Him as God (Romans 1:18-20). Consequently, they receive the just punishment due them. Those whom God elects are beneficiaries of His sovereign grace and mercy, and those whom He does not elect receive the justice they have earned. While the elect receive God’s perfect grace, the non-elect receive God’s perfect justice. 

Those who argue against unconditional election often use verses like 1 Timothy 2:4 and John 3:16. How can we reconcile election with a verse like I Timothy 2:4, that says that God “desires all men to be saved,” or John 3:16, that says God “so loved the world that He gave His only begotten Son that whoever believes in Him should not perish but have everlasting life”? The answer lies in correctly understanding the will of God and the love of God. God’s passive will needs to be understood in contrast to His decreed will (those things He foreordains to happen). The passive will of God includes the things He might desire in a sense but does not foreordain or bring to pass. Certainly, if God is sovereign and all-powerful, as the Bible declares Him to be, then He could bring about the salvation of all men, if that was His decreed or pre-determined will. Reconciling this verse and others with the many that teach election is an unconditional choice of God is no more difficult than recognizing that there are things God might desire but does not decree to happen. It could be said that God does not desire men to sin but as part of his predetermined plan He allows them to sin. So while there is a real sense in which God does not take pleasure in the destruction of the wicked and desires that all be saved, His pre-determined plan allows for the fact that some will go to hell.

In a similar way, concerning John 3:16 and God’s love, the difference lies in God’s general love for all creation and all humanity versus His specific love for His children, the elect. The difference is that God’s love for His elect is an intensive love that has Him actually doing something about their lost condition instead of simply sitting by wishing that they would in turn love Him, a picture so often conjured up by those who believe themselves to be in control of their own eternal destiny. In a generic sense, God desires all to be saved and He loves all of humanity, but that is completely different from the specific love He has for His elect and His desire and provision for their salvation. 

When one examines what the Bible teaches about election and predestination, it becomes clear that the doctrine of unconditional election does accurately represent what the Bible teaches on this important subject. While this—or any of the other Doctrines of Grace—can stand on their own merit, their importance becomes even clearer when they are considered together systematically with all the Bible teaches about salvation. They essentially serve as building blocks, with each one furnishing a necessary part of a biblical understanding of salvation. Total depravity defines man’s need for salvation and reveals his hopelessness when left to his own resources. It leaves man with the question “Who can be saved?” The answer lies in an understanding of unconditional election—God’s sovereign choice to save people despite their depravity and based solely on His redeeming for Himself people from every tribe, tongue and nation. This He accomplishes by predestinating them “to adoption as sons by Jesus Christ to himself, according to the good pleasure of his will” (Ephesians 1:5). A proper understanding of this doctrine should not result in questioning the justice of God, but instead in marveling at His great mercy. The question we really should ask is not why God chooses only some to salvation, but why He would choose any at all.

03/19/21

03/18/21

Question: "Who are the elect of God?"

Answer: Simply put, the “elect of God” are those whom God has predestined to salvation. They are called the “elect” because that word denotes the concept of choosing. Every four years in the U.S., we "elect" a President—i.e., we choose who will serve in that office. The same goes for God and those who will be saved; God chooses those who will be saved. These are the elect of God.

As it stands, the concept of God electing those who will be saved isn’t controversial. What is controversial is how and in what manner God chooses those who will be saved. Throughout church history, there have been two main views on the doctrine of election (or predestination). One view, which we will call the prescient or foreknowledge view, teaches that God, through His omniscience, knows those who will in the course of time choose of their own free will to place their faith and trust in Jesus Christ for their salvation. On the basis of this divine foreknowledge, God elects these individuals “before the foundation of the world” (Ephesians 1:4). This view is held by the majority of American evangelicals.

The second main view is the Augustinian view, which essentially teaches that God not only divinely elects those who will have faith in Jesus Christ, but also divinely elects to grant to these individuals the faith to believe in Christ. In other words, God’s election unto salvation is not based on a foreknowledge of an individual’s faith, but is based on the free, sovereign grace of Almighty God. God elects people to salvation, and in time these people will come to faith in Christ because God has elected them.

The difference boils down to this: who has the ultimate choice in salvation—God or man? In the first view (the prescient view), man has control; his free will is sovereign and becomes the determining factor in God’s election. God can provide the way of salvation through Jesus Christ, but man must choose Christ for himself in order to make salvation real. Ultimately, this view diminishes the biblical understanding of God's sovereignty. This view puts the Creator's provision of salvation at the mercy of the creature; if God wants people in heaven, He has to hope that man will freely choose His way of salvation. In reality, the prescient view of election is no view of election at all, because God is not really choosing—He is only confirming. It is man who is the ultimate chooser.

In the Augustinian view, God has control; He is the one who, of His own sovereign will, freely chooses those whom He will save. He not only elects those whom He will save, but He actually accomplishes their salvation. Rather than simply make salvation possible, God chooses those whom He will save and then saves them. This view puts God in His proper place as Creator and Sovereign.

The Augustinian view is not without problems of its own. Critics have claimed that this view robs man of his free will. If God chooses those who will be saved, then what difference does it make for man to believe? Why preach the gospel? Furthermore, if God elects according to His sovereign will, then how can we be responsible for our actions? These are all good and fair questions that need to be answered. A good passage to answer these questions is Romans 9, the most in-depth passage dealing with God’s sovereignty in election.

The context of the passage flows from Romans 8, which ends with a great climax of praise: “For I am convinced that... [nothing] in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:38-39). This leads Paul to consider how a Jew might respond to that statement. While Jesus came to the lost children of Israel and while the early church was largely Jewish in makeup, the gospel was spreading among the Gentiles much faster than among the Jews. In fact, most Jews saw the gospel as a stumbling block (1 Corinthians 1:23) and rejected Jesus. This would lead the average Jew to wonder if God’s plan of election has failed, since most Jews reject the message of the gospel.

Throughout Romans 9, Paul systematically shows that God’s sovereign election has been in force from the very beginning. He begins with a crucial statement: “For not all who are descended from Israel are Israel” (Romans 9:6). This means that not all people of ethnic Israel (that is, those descended from Abraham, Isaac and Jacob) belong to true Israel (the elect of God). Reviewing the history of Israel, Paul shows that God chose Isaac over Ishmael and Jacob over Esau. Just in case anyone thinks that God was choosing these individuals based on the faith or good works they would do in the future, he adds, “Though they [Jacob and Esau] were not yet born and had done nothing either good or bad – in order that God’s purpose of election might continue, not because of works but because of him who calls” (Romans 9:11).

At this point, one might be tempted to accuse God of acting unjustly. Paul anticipates this accusation in v. 14, stating plainly that God is not unjust in any way. “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion” (Romans 9:15). God is sovereign over His creation. He is free to choose those whom He will choose, and He is free to pass by those whom He will pass by. The creature has no right to accuse the Creator of being unjust. The very thought that the creature can stand in judgment of the Creator is absurd to Paul, and it should be so to every Christian, as well. The balance of Romans 9 substantiates this point.

As already mentioned, there are other passages that talk to a lesser extent on the topic of God’s elect (John 6:37-45 and Ephesians 1:3-14, to name a couple). The point is that God has ordained to redeem a remnant of humanity to salvation. These elect individuals were chosen before the creation of the world, and their salvation is complete in Christ. As Paul says, “For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified” (Romans 8:29-30).

03/17/21

Question: "What does it mean that God is not willing for any to perish, but that all should come to repentance (2 Peter 3:9)?"

Answer: It is always important to study Bible verses in context, and it is especially true with 2 Peter 3:9, which reads, “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance” (KJV). The second half of the verse, “not willing that any should perish, but that all should come to repentance,” is frequently used to argue against the doctrine of election.

The context of 2 Peter 3:9 is a description of scoffers who doubt that Jesus is going to return to judge the world with fire (2 Peter 3:3–7). The scoffers mock, “Where is this coming?” (verse 4). In verses 5–6, Peter reminds his readers that God previously destroyed the world with the flood in Noah’s time. In verse 7, Peter informs his readers that the present heavens and earth will be destroyed with fire. Peter then responds to a question he knew was on his readers’ minds, namely, “what is taking God so long?” In verse 8, Peter tells his readers that God is above and beyond the concept of time. It may seem like we have been waiting a long time, but, to God, it has been a blink of an eye. Then, in verse 9, Peter explains why God has waited so long (in our view of time). It is God’s mercy that delays His judgment. God is waiting to give more people the opportunity to repent. Then, in the verses following verse 9, Peter encourages his readers to live holy lives in anticipation of the fact that Jesus will one day return.

In context, 2 Peter 3:9 says that God is delaying His coming in judgment in order to give people further opportunities to repent. Some of the confusion regarding the meaning of 2 Peter 3:9 is the wording of the KJV translation: “not willing that any should perish.” Not willing makes it sound as if God does not allow any to perish. However, in 17th-century English, willing carried more of an idea of desire than of volition. The modern English translations of 2 Peter 3:9 render the same phrase “not wanting” (NIV and CSB), “not wishing” (ESV and NASB), and “does not want” (NLT).

In no sense does 2 Peter 3:9 contradict the idea that God elects certain people to salvation. First, in context, election is not at all what the verse is talking about. Second, to interpret “not willing that any should perish” as “does not allow any to perish” results in the false doctrine of universalism. But God can “not desire” anyone to perish and still only elect some to salvation. There is nothing incongruous about that. God did not desire for sin to enter the world through the fall of Adam and Eve, yet He allowed it. In fact, it was part of His sovereign plan. God did not desire His only begotten Son to be betrayed, brutally tortured, and murdered, yet He allowed it. This, too, was part of God’s sovereign plan.

In the same way, God does not desire anyone to perish. He desires all to come to repentance. At the same time, God recognizes that not everyone will come to repentance. It is undeniable that many will perish (Matthew 7:13–14). Rather than being a contradiction to 2 Peter 3:9, God’s electing and drawing of some to salvation is evidence that He truly does not desire people to perish. Were it not for election and the effectual calling of God, everyone would perish (John 6:44; Romans 8:29–30).

03/16/21

03/15/21

Question: "Is repentance a change of mind or a turning from sin?"

Answer: Technically, repentance is a change of mind, not a turning from sin. The Greek word translated “repentance” is metanoia, and the meaning is simply “a change of mind.” In common usage, however, we often speak of repentance as “a turning from sin.” There is a good reason for this.

Repentance is often associated with salvation in Scripture. What happens when the Holy Spirit begins His work to bring a person to salvation? The Spirit gives the sinner a personal understanding and infallible conviction that the facts concerning his spiritual state are true. Those facts are his personal sin, the eternal punishment due him for his sin, the substitutionary nature of Jesus’ suffering for his sin, and the need for faith in Jesus to save him from his sin. From that convicting work of the Holy Spirit (John 16:8), the sinner repents—he changes his mind—about sin, the Savior, and salvation.

When a repentant person changes his mind about sin, that change of mind naturally leads to a turning from sin. Sin is no longer desirable or fun, because sin brings condemnation. The repentant sinner begins to abhor his past misdeeds. And he begins to seek ways to amend his behavior (see Luke 19:8). So, ultimately, the result of the change of mind about sin is good deeds. The sinner turns away from sin toward faith in the Savior, and that faith is shown in action (see James 2:17).

The change of mind (repentance) is not precisely the same as the active turning from sin and visible performance of good deeds, but one leads to the other. In this way, repentance is related to turning from sin. When people speak of repentance as a turning from sin (rather than a change of mind), they are using a figure of speech called metonymy. In metonymy, the name of a concept is replaced with a word suggested by the original.

Metonymy is quite common in everyday language. For example, news reports that begin, “The White House issued a statement today,” are using metonymy, as the name for the building where the President lives is substituted for the name of the President himself.

In the Bible we can see other examples of metonymy. In Mark 9:17 the father states that his son has “a mute spirit” (NKJV). The evil spirit itself is not mute. The evil spirit causes the boy to be mute. The spirit is named after the effect it produces: a mute child. The metonymy here replaces the cause with the effect. Similarly, using the word repentance to mean “a turning from sin” replaces the cause with the effect. The cause is repentance, a change of mind; the effect is a turning away from sin. A word is replaced by a related concept. That’s metonymy.

In summary, repentance is a change of mind. But the full biblical understanding of repentance goes beyond that. In relationship to salvation, repentance is a change of mind from an embrace of sin to rejection of sin and from rejection of Christ to faith in Christ. Such repentance is something only God can enable (John 6:44; Acts 11:18; 2 Timothy 2:25). Therefore, true biblical repentance will always result in a change of behavior. Maybe not instantly, but inevitably and progressively.

03/14/21

Question: "What does the Bible say about repentance? What does it mean to repent?"

Answer: The word repentance in the Bible literally means “the act of changing one’s mind.” True biblical repentance goes beyond remorse, regret, or feeling bad about one’s sin. It involves more than merely turning away from sin. Eerdmans Bible Dictionary includes this definition of repentance: “In its fullest sense it is a term for a complete change of orientation involving a judgment upon the past and a deliberate redirection for the future.”

In the Old Testament, repentance, or wholehearted turning to God, is a recurring theme in the message of the prophets. Repentance was demonstrated through rituals such as fasting, wearing sackcloth, sitting in ashes, wailing, and liturgical laments that expressed strong sorrow for sin. These rituals were supposed to be accompanied by authentic repentance, which involved a commitment to a renewed relationship with God, a walk of obedience to His Word, and right living. Often, however, these rituals merely represented remorse and a desire to escape the consequences of sin.

When the ancient prophets beckoned the people to repent and return, they were calling for a complete turnaround inspired from within the heart and will of the individual. The prophets called both the nation of Israel and individual people to surrender their lives, to turn away from a life ruled by sin to a relationship with God, the sovereign ruler over all: “Even now—this is the LORD’s declaration—turn to me with all your heart, with fasting, weeping, and mourning. Tear your hearts, not just your clothes, and return to the LORD your God. For he is gracious and compassionate, slow to anger, abounding in faithful love, and he relents from sending disaster” (Joel 2:12–13, CSB).

The theme of repentance continues in the New Testament, beginning with John the Baptist (Matthew 3:2) and then Jesus Christ (Matthew 4:17); both urgently called people to repent because the arrival of the Kingdom of God was at hand. Many chose this radical reorientation of their lives and demonstrated repentance through baptism (Mark 1:4) and profound changes in lifestyle and relationships (Luke 3:8–14).

Three Greek words used in the New Testament help us understand the full meaning of repentance in the Bible. The first is the verb metamelomai, which denotes a change of mind that produces regret or even remorse for wrongs done, but not necessarily a change of heart and action. This word is used in Matthew 27:3 to describe the guilt Judas felt over betraying Jesus.

The second verb, metanoeo, means “to change one’s mind and purpose, as the result of after knowledge.” This verb and its related noun, metanoia, denote true biblical repentance, which is characterized by four elements:

1) True repentance involves a sense of awareness of one’s own guilt, sinfulness, and helplessness (Psalm 51:4–10; 109:21–22).

2) True repentance apprehends or takes hold of God’s mercy in Jesus Christ (Psalm 51:1; 130:4).

3) True repentance means a change of attitude and action regarding sin. Hatred of sin turns the repentant person away from his or her sin to God (Psalm 119:128; Job 42:5–6; 2 Corinthians 7:10).

4) True repentance results in a radical and persistent pursuit of holy living, walking with God in obedience to His commands (2 Timothy 2:19–22; 1 Peter 1:16).

The focus of Jesus Christ’s mission was to call sinners to repentance: “I have not come to call the righteous, but sinners to repentance” (Luke 5:32). His call of absolute surrender goes out to all people: “But unless you repent, you too will all perish.” (Luke 13:5). In His farewell to the disciples, Jesus commanded that they take His message of repentance and faith to all the nations (Luke 24:47).

Repentance in the Bible involves a complete and irreversible change of mind, heart, and actions. Repentance recognizes that our sin is offensive to God. To repent means to make an about-face, heart-directed turn away from self to God, from the past to a future ruled by God’s commands, acknowledging that the Lord reigns supreme over one’s existence.

03/11/21

Question: "Medical marijuana - what does the Bible say?"

Answer: There is no definitive biblical answer to the question of whether Christians should use medical marijuana, because marijuana for medicinal use is not addressed in the Bible. While there may indeed be some medical benefit in the use of non-smoked marijuana products such as cannabis oil, edibles, and tinctures, this article deals with smoking the drug.

First, although many states have legalized medical marijuana, its use is still illegal according to federal law. Paul exhorts us to obey the law of the land under our government in this way: “Everyone must submit himself to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God. Consequently, he who rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves” (Romans 13:1-2).

In addition to the fact that it is illegal, smoking marijuana can be extremely harmful to one’s health. The most potent argument against the use of marijuana to treat medical disorders is that marijuana may cause the acceleration or aggravation of the very disorders it is being used to treat. Smoking marijuana regularly (a joint a day) can damage the cells in the bronchial passages which protect the body against inhaled microorganisms and decrease the ability of the immune cells in the lungs to fight off fungi, bacteria, and tumor cells. For patients with already weakened immune systems, this means an increase in the possibility of dangerous pulmonary infections, including pneumonia, which often proves fatal in AIDS patients. The use of marijuana as a medical therapy can and does have a very serious negative effect on patients with pre-existing immune deficits from AIDS, organ transplantation, or cancer chemotherapy, the very conditions for which marijuana has most often been suggested as a treatment. 

A study indicates that a marijuana user's risk of heart attack more than quadruples in the first hour after smoking marijuana. The researchers suggest that such an effect might occur from marijuana's effects on blood pressure and heart rate and reduced oxygen-carrying capacity of blood. Additionally, the smoke from cannabis—the plant from which marijuana is derived—contains compounds that can damage DNA and increase the risk of cancer just like tobacco smoke according to a recent study from the United Kingdom. In laboratory tests, Rajinder Singh from the University of Leicester and colleagues found certain carcinogens in cannabis smoke in amounts 50 percent greater than those found in tobacco smoke. They noted that light cannabis use could possibly prove to be even more damaging because cannabis smokers usually inhale more deeply than cigarette smokers. Researchers found that the smoking of three to four cannabis cigarettes a day is associated with the same degree of damage to bronchial mucus membranes as twenty or more tobacco cigarettes a day. In truth, marijuana causes short-term memory loss, distorted perception, trouble with thinking and problem solving, loss of motor skills, decrease in muscle strength, increased heart rate and anxiety—and that’s just for starters. According to the Mayo Clinic, marijuana smoke contains 50 to 70 percent more carcinogenic hydrocarbons than tobacco smoke and has the potential to cause cancer of the lungs and respiratory tract. Clearly, this is contradictory to the biblical mandate to keep our bodies pure. "Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your body" (1 Corinthians 6:19-20).

In short, although there remains much research to be done in this area, there are plenty of studies that indicate seriously deleterious effects of marijuana on the body. The pain-controlling or analgesic effect of marijuana is roughly comparable to that of codeine, according to the DEA. However, the effect is potentiated due to the neuropsychiatric "high" feeling or euphoria that occurs when marijuana enters the bloodstream. But marijuana is no panacea. A recent study shows that high doses can actually increase pain. There is a therapeutic window for analgesia, with low doses being ineffective, medium doses resulting in pain relief, and high doses increasing pain. It is important to note that researchers also found a significant correlation between increasing marijuana use and drowsiness, loss of control over thought and action, and transient depression and paranoia. 

The Bible teaches Christians to be sound of mind. "Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour" (1 Peter 5:8). The Greek word translated as "sober" is nepho, which literally means "drink no wine." From this it derived a broader meaning of being self-controlled, free of confusion, clear headed, sound of mind, or keeping your head. From this verse, we can see that Christians are to avoid intoxicants that impair clear thinking. Marijuana certainly seems to cloud thinking and reaction time. According to the Kaiser study, daily marijuana users have a 30 percent higher risk of injuries, presumably from accidents. A survey of 1,023 emergency room trauma patients in Baltimore found that more than 34 percent were under the influence of marijuana. And a 2005 study showed people who drive after using marijuana are almost twice as likely to be involved in a fatal car crash.

Additionally, clouded thinking can lead to questionable moral choices. Habakkuk warns, "Woe to you who make your neighbors drink, who mix in your venom even to make them drunk so as to look on their nakedness!" (Habakkuk 2:15). The reference to "mix in your venom" is the ancient practice of adding herbs (or drugs) to wine to make its intoxicating effects more potent. Christians have a hard enough time battling temptations without making Satan's job easier by taking drugs that alter one's judgment and self-control. Use of intoxicants has also been closely associated with witchcraft and sorcery in the Bible. The Greek word pharmakeia, translated “sorcery,” literally means "to administer drugs." As with our English word "drugs," the context must be considered to determine the meaning. In biblical times, pagans incorporated the use of drugs to induce altered states of consciousness, during which they supposedly communed with their gods. This would be similar to the modern-day practice of voodoo. The apostles strongly condemned the use of such drugs to produce altered mind states because the drugs lowered inhibitions and self-control. (Galatians 5:19-21; Revelation 9:20-21; 21:8; 22:15). The Christian disciplines his body and keeps it under control (1 Corinthians 9:27), so that he is able to set his mind on things above (Colossians 3:2). 

We must also consider the impact that the use of marijuana could have on others. A person smoking marijuana may be encouraging someone else, who may not have a medical justification, to use marijuana as well. Anyone who truly wants to know the effects of legalizing medicinal marijuana need look no further than California, where Proposition 215 passed in 1996. The law was written to target "seriously ill" Californians, but the state’s Police Chiefs Association reports that marijuana use by healthy youth and adults is "at epidemic levels." Police officers regularly find parolees, probationers and gang members in possession of both marijuana and marijuana paraphernalia. Even more disturbing are reports of children possessing physician recommendations and routinely using marijuana. One unintended consequence of medical marijuana is the promotion of its use by those who are not "seriously ill." As Christians, we are called to avoid not only sin, but also any activity that may cause our brothers and sisters in Christ to sin (1 Corinthians 8:9-13).

Finally, Satan is the great justifier. He always wants to help us rationalize and justify sinning against God, almost making it seem like the right thing to do. The same games people play in using the Bible to try to justify many other sinful activities can used to justify smoking pot. Taking verses out of context, stating a verse means one thing when it clearly means another, and making assumptions the Word does not support are all tricks the enemy will use to try to justify smoking marijuana. We must never forget that Satan is a liar. We must guard against these tactics in our own lives. Over 90 percent of the marijuana used currently in this country is for recreational use. Although many of those users have medical marijuana cards, in many cases their marijuana has been prescribed by practitioners who are employed by the dispensaries, have never examined the patient, are not qualified to treat the conditions for which the marijuana is being prescribed, and have done nothing to validate the medical necessity of the prescription. Although many people may be deceived by such practices, God is not deceived. He will not be mocked (Galatians 6:7).

03/10/21

03/09/21

03/08/21

03/07/21

Question: "What is justification? What does it mean to be justified?"

Answer: Simply put, to justify is to declare righteous, to make one right with God. Justification is God's declaring those who receive Christ to be righteous, based on Christ's righteousness being imputed to the accounts of those who receive Christ (2 Corinthians 5:21). Though justification as a principle is found throughout Scripture, the main passage describing justification in relation to believers is Romans 3:21-26: "But now a righteousness from God, apart from law, has been made known, to which the Law and the prophets testify. This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, for all have sinned and fall short of the glory of God, and are justified freely by his grace through the redemption that came by Christ Jesus. God presented him as a sacrifice of atonement, through faith in his blood. He did this to demonstrate his justice, because in his forbearance he had left the sins committed beforehand unpunished—he did it to demonstrate his justice at the present time, so as to be just and the one who justifies those who have faith in Jesus."

We are justified, declared righteous, at the moment of our salvation. Justification does not make us righteous, but rather pronounces us righteous. Our righteousness comes from placing our faith in the finished work of Jesus Christ. His sacrifice covers our sin, allowing God to see us as perfect and unblemished. Because as believers we are in Christ, God sees Christ's own righteousness when He looks at us. This meets God's demands for perfection; thus, He declares us righteous—He justifies us.

Romans 5:18-19 sums it up well: "Consequently, just as the result of one trespass was condemnation for all men, so also the result of one act of righteousness was justification that brings life for all men. For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous." It is because of justification that the peace of God can rule in our lives. It is because of justification that believers can have assurance of salvation. It is the fact of justification that enables God to begin the process of sanctification—the process by which God makes us in reality what we already are positionally. "Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ" (Romans 5:1).

03/06/21

03/05/21

Question: "What is the breastplate of righteousness (Ephesians 6:14)?"

Answer: Ephesians 6:11 exhorts believers to “put on the whole armor of God” in order to stand firm against the attacks of our enemy, Satan (2 Corinthians 10:4; Ephesians 6:12). Verses 14 through 17 say, “Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place, and with your feet fitted with the readiness that comes from the gospel of peace. In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one. Take the helmet of salvation and the sword of the Spirit, which is the word of God.”

The imagery is of an armed Roman or Israelite soldier, prepared for battle. A typical armed soldier wore a breastplate made of bronze or chain mail. It covered the vital organs, namely, the heart, and was fitted with loops or buckles that attached it to a thick belt. If the belt was loosened, the breastplate slipped right off.

When Paul compares the armor of God with military gear, each piece represents a part of God’s strength that He extends to us when we become His children. The breastplate of righteousness refers to the righteousness purchased for us by Jesus at the cross (2 Corinthians 5:21). At salvation, a “breastplate” is issued to each repentant sinner. It is specially designed by God to protect our heart and soul from evil and deception. Our own righteous acts are no match for Satan’s attacks (Isaiah 64:6). The breastplate of righteousness has Christ’s name stamped on it, as though He said, “Your righteousness isn’t sufficient to protect you. Wear mine.”

We are instructed to “put on” this armor, which implies that we do not automatically wear it all the time. Putting on the armor of God requires a decision on our part. To put on the breastplate of righteousness, we must first have the belt of truth firmly in place. Without truth, our righteousness will be based upon our own attempts to impress God. This leads to legalism or self-condemnation (Romans 8:1). We choose instead to acknowledge that, apart from Him, we can do nothing (John 15:5). We see ourselves as “in Christ” and that, regardless of our failures, His righteousness has been credited to our account.

We “put it on” by seeking God and His righteousness above everything else (Matthew 6:33). We make Him and His ways our dwelling place (Psalm 91:1). We delight in His commands and desire for His ways to become our ways (Psalm 37:4; 119:24, 111; Isaiah 61:10). When God reveals an area of change to us, we obey and allow Him to work in us. At the point where we say “no” to God, we open a little crack in the armor where Satan’s arrows can get through (Ephesians 6:16).

As we wear Christ’s breastplate of righteousness, we begin to develop a purity of heart that translates into actions. Wearing this breastplate creates a lifestyle of putting into practice what we believe in our hearts. As our lives become conformed to the image of Christ (Romans 8:29), our choices become more righteous, and these godly choices also protect us from further temptation and deception (Proverbs 8:20; Psalm 23:3).

When armor is abused or worn incorrectly, it can malfunction. Likewise, there are several factors that can interfere with the effectiveness of our spiritual breastplate. Carelessness (1 Peter 5:8), unbelief (Hebrews 3:12), abusing grace (Romans 6:1–2), or disobedience (1 John 3:4; Hebrews 4:6) can hinder our ability to stand firm and defeat the enemy in our lives. When we tolerate sin, refuse to forgive (2 Corinthians 2:10–11), rely on personal righteousness (Titus 3:5), or allow earthly concerns to crowd out time for an intimate relationship with God, we, in effect, take off the breastplate of righteousness, minimizing its power to protect us.

We need our breastplate of righteousness in place in order to gain the victory specified in 2 Corinthians 10:15: “We are destroying speculations and every lofty thing raised up against the knowledge of God and we are taking every thought captive to the obedience of Christ.” When we quickly reject heretical ideas, idolatry, and the “counsel of the ungodly” (Psalm 1:1) and instead “keep our eyes on Jesus, the author and finisher of our faith” (Hebrews 12:2), we keep our breastplate securely fastened.

03/04/21

03/03/21

03/02/21

03/01/21

02/28/21

02/24/21

Question: "Why is the resurrection of Jesus Christ important?"

Answer: The resurrection of Jesus is important for several reasons. First, the resurrection witnesses to the immense power of God Himself. To believe in the resurrection is to believe in God. If God exists, and if He created the universe and has power over it, then He has power to raise the dead. If He does not have such power, He is not worthy of our faith and worship. Only He who created life can resurrect it after death, only He can reverse the hideousness that is death itself, and only He can remove the sting and gain the victory over the grave (1 Corinthians 15:54–55). In resurrecting Jesus from the grave, God reminds us of His absolute sovereignty over life and death.

The resurrection of Jesus Christ is also important because it validates who Jesus claimed to be, namely, the Son of God and Messiah. According to Jesus, His resurrection was the “sign from heaven” that authenticated His ministry (Matthew 16:1–4). The resurrection of Jesus Christ, attested to by hundreds of eyewitnesses (1 Corinthians 15:3–8), provides irrefutable proof that He is the Savior of the world.

Another reason the resurrection of Jesus Christ is important is that it proves His sinless character and divine nature. The Scriptures said God’s “Holy One” would never see corruption (Psalm 16:10), and Jesus never saw corruption, even after He died (see Acts 13:32–37). It was on the basis of the resurrection of Christ that Paul preached, “Through Jesus the forgiveness of sins is proclaimed to you. Through him everyone who believes is set free from every sin” (Acts 13:38–39).

The resurrection of Jesus Christ is not only the supreme validation of His deity; it also validates the Old Testament prophecies that foretold of Jesus’ suffering and resurrection (see Acts 17:2–3). Christ’s resurrection also authenticated His own claims that He would be raised on the third day (Mark 8:31; 9:31; 10:34). If Jesus Christ is not resurrected, then we have no hope that we will be, either. In fact, apart from Christ’s resurrection, we have no Savior, no salvation, and no hope of eternal life. As Paul said, our faith would be “useless,” the gospel would be altogether powerless, and our sins would remain unforgiven (1 Corinthians 15:14–19).

Jesus said, “I am the resurrection and the life” (John 11:25), and in that statement claimed to be the source of both. There is no resurrection apart from Christ, no eternal life. Jesus does more than give life; He is life, and that’s why death has no power over Him. Jesus confers His life on those who trust in Him, so that we can share His triumph over death (1 John 5:11–12). We who believe in Jesus Christ will personally experience resurrection because, having the life Jesus gives, we have overcome death. It is impossible for death to win (1 Corinthians 15:53–57).

Jesus is “the firstfruits of those who have fallen asleep” (1 Corinthians 15:20). In other words, Jesus led the way in life after death. The resurrection of Jesus Christ is important as a testimony to the resurrection of human beings, which is a basic tenet of the Christian faith. Unlike other religions, Christianity possesses a Founder who transcends death and promises that His followers will do the same. Every other religion was founded by men or prophets whose end was the grave. As Christians, we know that God became man, died for our sins, and was resurrected the third day. The grave could not hold Him. He lives, and He sits today at the right hand of the Father in heaven (Hebrews 10:12).

02/23/21

Question: "Does God forgive big sins? Will God forgive a murderer?"

Answer: Many people make the mistake of believing that God forgives "little" sins such as lying, anger, and impure thoughts, but does not forgive "big" sins such as murder and adultery. This is not true. There is no sin too big that God cannot forgive it. When Jesus died on the cross, He died to pay the penalty for all of the sins of the entire world (1 John 2:2). When a person places his faith in Jesus Christ for salvation, all of his sins are forgiven. That includes past, present, and future, big or small. Jesus died to pay the penalty for all of our sins, and once they are forgiven, they are all forgiven (Colossians 1:14; Acts 10:43).

We are all guilty of sin (Romans 3:23) and deserve eternal punishment (Romans 6:23). Jesus died for us, to pay our penalty (Romans 5:8). Anyone who believes in Jesus Christ for salvation is forgiven, no matter what sins he has committed (Romans 6:23; John 3:16). Now, a murderer or adulterer will likely still face serious consequences (legal, relational, etc.) for his evil actions " more so than someone who was "just" a liar. But a murderer's or adulterer's sins are completely and permanently forgiven the moment he believes and places his faith in Christ.

It is not the size of the sin that is the determining factor here; it is the size of the atoning sacrifice of Christ. If the shed blood of the sinless Lamb of God is sufficient to cover all the sins of all the millions of people who would ever believe in Him, then there can be no limit to the size or types of sins covered. When He said, "It is finished," sin was made an end of, full atonement and satisfaction for it were given, complete pardon was obtained, peace was made, and redemption from all sin was achieved. It was sure and certain and complete; nothing needs to be, or could be, added to it. Further, it was done entirely without the help of man, and cannot be undone.

02/22/21

Question: "Do Christians have to keep asking for forgiveness for their sins?"

Answer: A frequent question is "what happens if I sin, and then I die before I have an opportunity to confess that sin to God?" Another common question is "what happens if I commit a sin, but then forget about it and never remember to confess it to God?" Both of these questions rest on a faulty assumption. Salvation is not a matter of believers trying to confess and repent from every sin they commit before they die. Salvation is not based on whether a Christian has confessed and repented of every sin. Yes, we should confess our sins to God as soon as we are aware that we have sinned. However, we do not always need to be asking God for forgiveness. When we place our faith in Jesus Christ for salvation, all of our sins are forgiven. That includes past, present, and future, big or small. Believers do not have to keep asking for forgiveness or repenting in order to have their sins forgiven. Jesus died to pay the penalty for all of our sins, and when they are forgiven, they are all forgiven (Colossians 1:14; Acts 10:43).

What we are to do is confess our sins: "If we confess our sins, He is faithful and just and will forgive us our sins and purify us from all unrighteousness" (1 John 1:9). What this verse tells us to do is "confess" our sins to God. The word "confess" means "to agree with." When we confess our sins to God, we are agreeing with God that we were wrong, that we have sinned. God forgives us, through confession, on an ongoing basis because of the fact that He is "faithful and just." How is God "faithful and just"? He is faithful by forgiving sins, which He has promised to do for all those who receive Christ as Savior. He is just by applying Christ's payment for our sins, recognizing that the sins have indeed been atoned for.

At the same time, 1 John 1:9 does indicate that somehow forgiveness is dependent on our confessing our sins to God. How does this work if all of our sins are forgiven the moment we receive Christ as Savior? It seems that what the apostle John is describing here is "relational" forgiveness. All of our sins are forgiven "positionally" the moment we receive Christ as Savior. This positional forgiveness guarantees our salvation and promise of an eternal home in heaven. When we stand before God after death, God will not deny us entrance into heaven because of our sins. That is positional forgiveness. The concept of relational forgiveness is based on the fact that when we sin, we offend God and grieve His Spirit (Ephesians 4:30). While God has ultimately forgiven us of the sins we commit, they still result in a blocking or hindrance in our relationship with God. A young boy who sins against his father is not cast out of the family. A godly father will forgive his children unconditionally. At the same time, a good relationship between father and son cannot be achieved until the relationship is restored. This can only occur when a child confesses his mistakes to his father and apologizes. That is why we confess our sins to God"not to maintain our salvation, but to bring ourselves back into close fellowship with the God who loves us and has already forgiven us.

02/21/21

Question: "If you doubt your salvation, does that mean you are not truly saved?"

Answer: Most believers, at one time or another, have doubted their salvation. There can be several causes of doubt, some valid and some not. If you doubt your salvation, there are some steps you can take to find reassurance, dispel the doubts, and rest in the promises of God.

First, it is good to know that whether or not you have doubts is not what determines your salvation. Some genuine believers struggle with doubt, while some unbelievers who presume to be saved never have a doubting moment (and they will have a rude awakening someday—see Matthew 7:21–23). So it is not automatic that the presence of doubt indicates a lack of salvation, or that the absence of doubt attests to salvation.

One reason people doubt their salvation is the presence of sin in their lives. Hebrews 12:1 speaks of “sin that so easily entangles.” Many true Christians struggle against “besetting,” that is, habitual sins, and this may cause them to doubt their salvation. It is important here to recognize that, despite the Christian’s being a new creation in Christ, everyone still sins. “We all stumble in many ways” (James 3:2). No one reaches a state of sinless perfection in this world. The difference for the believer is the attitude toward sin and the response to it. As Adrian Rogers said, “Before I got saved I was running to sin; now I am running from it. And if I fail, I turn right around and start running away again” (“Assurance of Salvation” on lwf.org, accessed 4/7/20).

It is also important to know that the presence of sin in one’s life can be a sign that you are not saved. The Bible is clear that willful, unrepentant sin is an indicator of an untransformed heart (see 1 John 3:6, 9; Romans 6:1–2). If you are living a lifestyle that the Bible condemns as sinful, then there is a spiritual problem. Do Christians sin? Yes. Do they willfully continue in sin? No.

If you doubt your salvation because of sin in your life, then confess the sin to God and ask for His forgiveness for Jesus’ sake. Then take steps to not repeat the sin: “Prove by the way you live that you have repented of your sins and turned to God” (Luke 3:8, NLT). The very fact that you recognize sin and struggle against it in your own life is proof that the Holy Spirit is at work. Cooperate with what He is doing.

Another reason people doubt their salvation is the absence of godly works in their lives. The Christian life involves more than turning from sin; it includes doing good. Jesus said that “every good tree bears good fruit” (Matthew 7:17), and Paul wrote, “Let our people learn to devote themselves to good works, so as to help cases of urgent need, and not be unfruitful” (Titus 3:14). There are some who inspect the “fruit” of their own lives, find it lacking, and wonder if they are truly saved. Their mistrust that they are a “good tree” could be because 1) they have set a higher standard for themselves than God has, minimizing what God is doing through them; 2) they are foolishly measuring themselves against others and their fruit (see 2 Corinthians 10:12); 3) they are being lax in their pursuit of good works; or 4) they are not saved and therefore do not have the motivating love of Christ.

If you doubt your salvation because of a lack of good works, then confess the sin of omission to God and ask for His forgiveness for Jesus’ sake. Then it is time to “stir up the gift of God which is in you” (2 Timothy 1:6, NKJV). There’s plenty of work to do for the kingdom (Luke 10:2), and the Bible gives plenty of direction about the will of God, generally, for Christians. Be careful not to set up false performance standards or compare your good deeds with others’. Ask God what He would have you do, and do that.

Some people, especially those who were saved at a very young age, doubt their salvation because they don’t remember their conversion very well, and they wonder if the decision they made as a child was genuine. Such feelings are common in adults who were saved as children. In such cases, it is good to review the promises of God and remember that Jesus invites children to come to Him (Mark 10:14). Salvation is based on the grace of God and faith in Christ, not our knowledge, wisdom, or sophistication (Ephesians 2:8–9). Jesus promised that those who are His will “never perish” (John 10:28). If doubts persist about the genuineness of your childhood conversion, make sure of your faith. Regardless of what you did as a child, do you believe now that Jesus died for your sins and rose again? Are you placing your faith in Him alone?

Another reason for the presence of doubt concerning salvation is persistent guilt over past sins. We all have regrets about past misdeeds, and we all have a spiritual enemy that the Bible calls “the accuser” (Revelation 12:10). The combination of regrets and accusations can spur much doubt. Fortunately, “the one who is in you is greater than the one who is in the world” (1 John 4:4). If you doubt your salvation because of guilty feelings, then ask yourself, “Were those sins over which I feel guilty confessed to God?” If so, then know this: God has removed that sin from you “as far as the east is from the west” (Psalm 103:12). This promise stands forever: “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1:9).

Sometimes, doubting is a good thing. Doubt can, like pain, alert us to a problem that needs addressed. We are to test ourselves to be sure that we are “in the faith” (2 Corinthians 13:5). Be sure that you are born again. If you have trusted Christ as your Savior, then you have eternal life, and God wants you to be confident of your salvation (Romans 8:38–39; 1 John 5:13).

02/20/21

Question: "What does it mean to be a born again Christian?"

Answer: What does it mean to be a born-again Christian? The classic passage from the Bible that answers this question is John 3:1-21. The Lord Jesus Christ is talking to Nicodemus, a prominent Pharisee and member of the Sanhedrin (the ruling body of the Jews). Nicodemus had come to Jesus at night with some questions.

As Jesus talked with Nicodemus, He said, “‘I tell you the truth, no one can see the kingdom of God unless he is born again.’ ‘How can a man be born when he is old?’ Nicodemus asked. ‘Surely he cannot enter a second time into his mother’s womb to be born!’ Jesus answered, ‘I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit. You should not be surprised at my saying, “You must be born again”’” (John 3:3-7).

The phrase "born again" literally means "born from above." Nicodemus had a real need. He needed a change of his heart—a spiritual transformation. New birth, being born again, is an act of God whereby eternal life is imparted to the person who believes (2 Corinthians 5:17; Titus 3:5; 1 Peter 1:3; 1 John 2:29; 3:9; 4:7; 5:1-4, 18). John 1:12, 13 indicates that being "born again" also carries the idea of "becoming children of God" through trust in the name of Jesus Christ.

The question logically comes, "Why does a person need to be born again?" The apostle Paul in Ephesians 2:1 says, "And you He made alive, who were dead in trespasses and sins" (NKJV). To the Romans he wrote, "For all have sinned and fall short of the glory of God" (Romans 3:23). Sinners are spiritually “dead”; when they receive spiritual life through faith in Christ, the Bible likens it to a rebirth. Only those who are born again have their sins forgiven and have a relationship with God.

How does that come to be? Ephesians 2:8-9 states, "For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God—not by works, so that no one can boast." When one is saved, he/she has been born again, spiritually renewed, and is now a child of God by right of new birth. Trusting in Jesus Christ, the One who paid the penalty of sin when He died on the cross, is the means to be "born again." "Therefore, if anyone is in Christ, he is a new creation: the old has gone, the new has come!" (2 Corinthians 5:17).

If you have never trusted in the Lord Jesus Christ as your Savior, will you consider the prompting of the Holy Spirit as He speaks to your heart? You need to be born again. Will you pray the prayer of repentance and become a new creation in Christ today? "Yet to all who received him, to those who believed in his name, he gave the right to become children of God— children born not of natural descent, nor of human decision or a husband’s will, but born of God" (John 1:12-13).

If you want to accept Jesus Christ as your Savior and be born again, here is a sample prayer. Remember, saying this prayer or any other prayer will not save you. It is only trusting in Christ that can save you from sin. This prayer is simply a way to express to God your faith in Him and thank Him for providing for your salvation. "God, I know that I have sinned against you and am deserving of punishment. But Jesus Christ took the punishment that I deserve so that through faith in Him I could be forgiven. I place my trust in You for salvation. Thank You for Your wonderful grace and forgiveness—the gift of eternal life! Amen!"

02/19/21

Question: "What is the Romans Road to salvation?"

Answer: The Romans Road to salvation is a way of explaining the good news of salvation using verses from the Book of Romans. It is a simple yet powerful method of explaining why we need salvation, how God provided salvation, how we can receive salvation, and what are the results of salvation.

The first verse on the Romans Road to salvation is Romans 3:23, "For all have sinned, and come short of the glory of God." We have all sinned. We have all done things that are displeasing to God. There is no one who is innocent. Romans 3:10-18 gives a detailed picture of what sin looks like in our lives. The second Scripture on the Romans Road to salvation, Romans 6:23, teaches us about the consequences of sin - "For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord." The punishment that we have earned for our sins is death. Not just physical death, but eternal death!

The third verse on the Romans Road to salvation picks up where Romans 6:23 left off, "but the gift of God is eternal life through Jesus Christ our Lord." Romans 5:8 declares, "But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us." Jesus Christ died for us! Jesus' death paid for the price of our sins. Jesus' resurrection proves that God accepted Jesus' death as the payment for our sins.

The fourth stop on the Romans Road to salvation is Romans 10:9, "that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved." Because of Jesus' death on our behalf, all we have to do is believe in Him, trusting His death as the payment for our sins - and we will be saved! Romans 10:13 says it again, "for everyone who calls on the name of the Lord will be saved." Jesus died to pay the penalty for our sins and rescue us from eternal death. Salvation, the forgiveness of sins, is available to anyone who will trust in Jesus Christ as their Lord and Savior.

The final aspect of the Romans Road to salvation is the results of salvation. Romans 5:1 has this wonderful message, "Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ." Through Jesus Christ we can have a relationship of peace with God. Romans 8:1 teaches us, "Therefore, there is now no condemnation for those who are in Christ Jesus." Because of Jesus' death on our behalf, we will never be condemned for our sins. Finally, we have this precious promise of God from Romans 8:38-39, "For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord."

Would you like to follow the Romans Road to salvation? If so, here is a simple prayer you can pray to God. Saying this prayer is a way to declare to God that you are relying on Jesus Christ for your salvation. The words themselves will not save you. Only faith in Jesus Christ can provide salvation! "God, I know that I have sinned against you and am deserving of punishment. But Jesus Christ took the punishment that I deserve so that through faith in Him I could be forgiven. With your help, I place my trust in You for salvation. Thank You for Your wonderful grace and forgiveness - the gift of eternal life! Amen!"

02/18/21

What is positional sanctification? - Printer Friendly

Question: "What is positional sanctification?"

Answer: To sanctify means to set apart as holy, which is what happens to sinners who are saved from sin by the grace of God through the gift of faith (Ephesians 2:8–9). The three “phases” of salvation are positional sanctification, progressive sanctification, and final sanctification. At the moment of salvation, we are sanctified or set apart positionally; that is, we are saved from the ultimate penalty of sin. Then begins progressivesanctification, the process whereby we are saved from the practice and power of sin. And after this physical life is over, we will be sanctified finally; that is, we will be saved from the presence of sin.

Positional sanctification is a one-time act of the Holy Spirit on the hearts of unbelievers whom He has chosen for salvation from sin. At the moment of salvation, believers understand and acknowledge their sinful state, their inability to save themselves through any works of their own, their need of a savior, their acceptance of the sacrifice of Christ on the cross as sin’s payment, and their faith in Jesus’ resurrection. At that moment, believers are brought out of darkness into the light. Our position before God has been changed forever. No longer dead in trespasses, we are made alive together with Christ (Ephesians 2:5). Our position changes in that we are made citizens of a whole new kingdom: “He has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves” (Colossians 1:13).

Positional sanctification also changes our position as sinners deserving of God’s wrath to the position of beloved children of the Father and perfect in His eyes. Our new position means we are part of the body of Christ (1 Corinthians 12:27); God’s special possession (1 Peter 2:9); new creations (2 Corinthians 5:17); dead to sin (Romans 6:2); and possessors of the divine nature (2 Peter 1:4). Because salvation is an act of the Spirit, the believer’s new position cannot change, be lost, or be given back. We cannot “un-save” ourselves, nor can we alter our position before God through any of our works or the lack thereof. We are kept in the position of beloved for the rest of our lives and throughout eternity. Positional sanctification is the work of God whereby He sets us apart and considers us holy in His eyes: “God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus” (Ephesians 2:6). Positional sanctification is not dependent on our feelings or whims; it is a fact of salvation, even though our actions on earth do not always align with our position in heaven.

Positional sanctification inevitably leads to progressive sanctification, with good works as the inevitable result. Those who are born again will naturally begin to act according to their new nature in Christ, and the result will be increasing holiness in personal living (1 Peter 1:15–16). The positionally sanctified will be progressively sanctified by the same Holy Spirit who regenerated us in the first place. The works that God has foreordained for us will be accomplished through His power (Ephesians 2:10).

Once we have been positionally sanctified, the process of progressive sanctification begins. Progressive sanctification is the lifelong process of becoming more Christlike as we cooperate with the Holy Spirit and yield to His control (Romans 8:29; 2 Corinthians 3:18). Once we are positionally sanctified, the Holy Spirit uses the Word of God to progressively sanctify us (John 17:17) so that in the end our practical holiness aligns with our positional holiness when we see Christ face to face in glory (1 John 3:2).

02/17/21

02/16/21

Question: "Why is justification by faith such an important doctrine?"

Answer: The teaching of justification by faith is what separates biblical Christianity from all other belief systems. In every religion, and in some branches of what is called “Christianity,” man is working his way to God. Only in true, biblical Christianity is man saved as a result of grace through faith. Only when we get back to the Bible do we see that justification is by faith, apart from works.

The word justified means “pronounced or treated as righteous.” For a Christian, justification is the act of God not only forgiving the believer’s sins but imputing to him the righteousness of Christ. The Bible states in several places that justification only comes through faith (e.g., Romans 5:1; Galatians 3:24). Justification is not earned through our own works; rather, we are covered by the righteousness of Jesus Christ (Ephesians 2:8; Titus 3:5). The Christian, being declared righteous, is thus freed from the guilt of sin.

Justification is a completed work of God, and it is instantaneous, as opposed to sanctification, which is an ongoing process of growth by which we become more Christlike (the act of “being saved,” cf. 1 Corinthians 1:18; 1 Thessalonians 5:23). Sanctification occurs after justification.

Understanding the doctrine of justification is important for a Christian. First, it is the very knowledge of justification and of grace that motivates good works and spiritual growth; thus, justification leads to sanctification. Also, the fact that justification is a finished work of God means that Christians have assurance of their salvation. In God’s eyes, believers have the righteousness necessary to gain eternal life.

Once a person is justified, there is nothing else he needs in order to gain entrance into heaven. Since justification comes by faith in Christ, based on His work on our behalf, our own works are disqualified as a means of salvation (Romans 3:28). There exist vast religious systems with complex theologies that teach the false doctrine of justification by works. But they are teaching “a different gospel—which is really no gospel at all” (Galatians 1:6–7).

Without an understanding of justification by faith alone, we cannot truly perceive the glorious gift of grace—God’s “unmerited favor” becomes “merited” in our minds, and we begin to think we deserve salvation. The doctrine of justification by faith helps us maintain “pure devotion to Christ” (2 Corinthians 11:3). Holding to justification by faith keeps us from falling for the lie that we can earn heaven. There is no ritual, no sacrament, no deed that can make us worthy of the righteousness of Christ. It is only by His grace, in response to our faith, that God has credited to us the holiness of His Son. Both Old and New Testaments say, “The just shall live by faith” (Habakkuk 2:4; Romans 1:17; Galatians 3:11; Hebrews 10:38).

02/15/21

02/09/21

02/08/21

02/06/21

"Is eternal security a "license" to sin?"

Answer: The most frequent objection to the doctrine of eternal security is that it supposedly allows people to live any way that they want and still be saved. While this may be "technically" true, it is not true in reality. A person who has truly been redeemed by Jesus Christ will not live a life characterized by continuous, willful sin. We must draw a distinction between how a Christian should live and what a person must do in order to receive salvation.

The Bible is clear that salvation is by grace alone, through faith alone, in Jesus Christ alone (John 3:16; Ephesians 2:8-9; John 14:6). The moment a person truly believes in Jesus Christ, he or she is saved and secure in that salvation. It is unbiblical to say that salvation is received by faith, but then has to be maintained by works. The apostle Paul addresses this issue in Galatians 3:3 when he asks, "Are you so foolish? After beginning with the Spirit, are you now trying to attain your goal by human effort?" If we are saved by faith, our salvation is also maintained and secured by faith. We cannot earn our own salvation. Therefore, neither can we earn the maintenance of our salvation. It is God who maintains our salvation (Jude 24). It is God's hand that holds us firmly in His grasp (John 10:28-29). It is God's love that nothing can separate us from (Romans 8:38-39).

Any denial of eternal security is, in its essence, a belief that we must maintain our own salvation by our own good works and efforts. This is completely antithetical to salvation by grace. We are saved because of Christ's merits, not our own (Romans 4:3-8). To claim that we must obey God's Word or live a godly life to maintain our salvation is saying that Jesus' death was not sufficient to pay the penalty for our sins. Jesus' death was absolutely sufficient to pay for all of our sins—past, present, and future, pre-salvation and post-salvation (Romans 5:8; 1 Corinthians 15:3; 2 Corinthians 5:21).

Does this mean that a Christian can live any way he wants to and still be saved? This is essentially a hypothetical question, because the Bible makes it clear that a true Christian will not live "any way he wants to." Christians are new creations (2 Corinthians 5:17). Christians demonstrate the fruit of the Spirit (Galatians 5:22-23), not the acts of the flesh (Galatians 5:19-21). First John 3:6-9 clearly states that a true Christian will not live in continual sin. In response to the accusation that grace promotes sin, the apostle Paul declared, "What shall we say, then? Shall we go on sinning so that grace may increase? By no means! We died to sin; how can we live in it any longer?" (Romans 6:1-2).

Eternal security is not a license to sin. Rather, it is the security of knowing that God's love is guaranteed for those who trust in Christ. Knowing and understanding God's tremendous gift of salvation accomplishes the opposite of giving a license to sin. How could anyone, knowing the price Jesus Christ paid for us, go on to live a life of sin (Romans 6:15-23)? How could anyone who understands God's unconditional and guaranteed love for those who believe, take that love and throw it back in God's face? Such a person is demonstrating not that eternal security has given him a license to sin, but rather that he or she has not truly experienced salvation through Jesus Christ. "No one who lives in him keeps on sinning. No one who continues to sin has either seen him or known him" (1 John 3:6).

02/05/21

Question: "Is once saved, always saved biblical?"

Answer: Once a person is saved are they always saved? Yes, when people come to know Christ as their Savior, they are brought into a relationship with God that guarantees their salvation as eternally secure. To be clear, salvation is more than saying a prayer or “making a decision” for Christ; salvation is a sovereign act of God whereby an unregenerate sinner is washed, renewed, and born again by the Holy Spirit (John 3:3; Titus 3:5). When salvation occurs, God gives the forgiven sinner a new heart and puts a new spirit within him (Ezekiel 36:26). The Spirit will cause the saved person to walk in obedience to God’s Word (Ezekiel 36:26–27; James 2:26). Numerous passages of Scripture declare the fact that, as an act of God, salvation is secure:

(a) Romans 8:30 declares, "And those He predestined, He also called; those He called, He also justified; those He justified, He also glorified." This verse tells us that from the moment God chooses us, it is as if we are glorified in His presence in heaven. There is nothing that can prevent a believer from one day being glorified because God has already purposed it in heaven. Once a person is justified, his salvation is guaranteed—he is as secure as if he is already glorified in heaven.

(b) Paul asks two crucial questions in Romans 8:33-34 "Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? Christ Jesus, who died—more than that, who was raised to life—is at the right hand of God and is also interceding for us." Who will bring a charge against God's elect? No one will, because Christ is our advocate. Who will condemn us? No one will, because Christ, the One who died for us, is the one who condemns. We have both the advocate and judge as our Savior.

(c) Believers are born again (regenerated) when they believe (John 3:3; Titus 3:5). For a Christian to lose his salvation, he would have to be un-regenerated. The Bible gives no evidence that the new birth can be taken away.

(d) The Holy Spirit indwells all believers (John 14:17; Romans 8:9) and baptizes all believers into the Body of Christ (1 Corinthians 12:13). For a believer to become unsaved, he would have to be "un-indwelt" and detached from the Body of Christ.

(e) John 3:15 states that whoever believes in Jesus Christ will "have eternal life." If you believe in Christ today and have eternal life, but lose it tomorrow, then it was never "eternal" at all. Hence, if you lose your salvation, the promises of eternal life in the Bible would be in error.

(f) In a conclusive argument, Scripture says, "For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord" (Romans 8:38–39). Remember the same God who saved you is the same God who will keep you. Once we are saved, we are always saved. Our salvation is most definitely eternally secure!

02/04/21

Question: "Is eternal security biblical?"

Answer: When people come to know Christ as their Savior, they are brought into a relationship with God that guarantees their eternal security. Jude 24 declares, "To Him who is able to keep you from falling and to present you before His glorious presence without fault and with great joy." God's power is able to keep the believer from falling. It is up to Him, not us, to present us before His glorious presence. Our eternal security is a result of God keeping us, not us maintaining our own salvation.

The Lord Jesus Christ proclaimed, "I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all, no one can snatch them out of my Father's hand" (John 10:28-29b). Both Jesus and the Father have us firmly grasped in their hand. Who could possibly separate us from the grip of both the Father and the Son?

Ephesians 4:30 tells us that believers are "sealed for the day of redemption." If believers did not have eternal security, the sealing could not truly be unto the day of redemption, but only to the day of sinning, apostasy, or disbelief. John 3:15-16 tells us that whoever believes in Jesus Christ will "have eternal life." If a person were to be promised eternal life, but then have it taken away, it was never "eternal" to begin with. If eternal security is not true, the promises of eternal life in the Bible would be in error.

The most powerful argument for eternal security is Romans 8:38-39, "For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord." Our eternal security is based on God's love for those whom He has redeemed. Our eternal security is purchased by Christ, promised by the Father, and sealed by the Holy Spirit.

02/03/21

Question: "What is the true gospel?"

Answer: The true gospel is the good news that God saves sinners. Man is by nature sinful and separated from God with no hope of remedying that situation. But God, by His power, provided the means of man’s redemption in the death, burial and resurrection of the Savior, Jesus Christ. 

The word “gospel” literally means “good news.” But to truly comprehend how good this news is, we must first understand the bad news. As a result of the fall of man in the Garden of Eden (Genesis 3:6), every part of man—his mind, will, emotions and flesh—have been corrupted by sin. Because of man’s sinful nature, he does not and cannot seek God. He has no desire to come to God and, in fact, his mind is hostile toward God (Romans 8:7). God has declared that man’s sin dooms him to an eternity in hell, separated from God. It is in hell that man pays the penalty of sin against a holy and righteous God. This would be bad news indeed if there were no remedy. 

But in the gospel, God, in His mercy, has provided that remedy, a substitute for us—Jesus Christ—who came to pay the penalty for our sin by His sacrifice on the cross. This is the essence of the gospel which Paul preached to the Corinthians. In 1 Corinthians 15:2-4, he explains the three elements of the gospel—the death, burial and resurrection of Christ on our behalf. Our old nature died with Christ on the cross and was buried with Him. Then we were resurrected with Him to a new life (Romans 6:4-8). Paul tells us to “hold firmly” to this true gospel, the only one which saves. Believing in any other gospel is to believe in vain. In Romans 1:16-17, Paul also declares that the true gospel is the “power of God for the salvation of everyone who believes” by which he means that salvation is not achieved by man’s efforts, but by the grace of God through the gift of faith (Ephesians 2:8-9).

Because of the gospel, through the power of God, those who believe in Christ (Romans 10:9) are not just saved from hell. We are, in fact, given a completely new nature (2 Corinthians 5:17) with a changed heart and a new desire, will, and attitude that are manifested in good works. This is the fruit the Holy Spirit produces in us by His power. Works are never the means of salvation, but they are the proof of it (Ephesians 2:10). Those who are saved by the power of God will always show the evidence of salvation by a changed life.

02/02/21

Question: "What is the plan of salvation?"

Answer: Salvation is deliverance. All the world religions teach that we need to be delivered, but each has a different understanding of what we need to be delivered from, why we need to be delivered, and how that deliverance can be received or achieved. The Bible makes it abundantly clear, however, that there is only one plan of salvation.

The most important thing to understand about the plan of salvation is that it is God’s plan, not humanity’s plan. Humanity’s plan of salvation would be observing religious rituals or obeying certain commands or achieving certain levels of spiritual enlightenment. But none of these things are part of God’s plan of salvation.

God’s plan of salvation – The Why
In God’s plan of salvation, first we must understand why we need to be saved. Simply put, we need to be saved because we have sinned. The Bible declares that everyone has sinned (Ecclesiastes 7:20; Romans 3:23; 1 John 1:8). Sin is rebellion against God. We all choose to actively do things that are wrong. Sin harms others, damages us, and, most importantly, dishonors God. The Bible also teaches that, because God is holy and just, He cannot allow sin to go unpunished. The punishment for sin is death (Romans 6:23) and eternal separation from God (Revelation 20:11–15). Without God’s plan of salvation, eternal death is the destiny of every human being.

God’s plan of salvation – The What
In God’s plan of salvation, God Himself is the only one who can provide for our salvation. We are utterly unable to save ourselves because of our sin and its consequences. God became a human being in the Person of Jesus Christ (John 1:1, 14). Jesus lived a sinless life (2 Corinthians 5:21; Hebrews 4:15; 1 John 3:5) and offered Himself as a perfect sacrifice on our behalf (1 Corinthians 15:3; Colossians 1:22; Hebrews 10:10). Since Jesus is God, His death was of infinite and eternal value. The death of Jesus Christ on the cross fully paid for the sins of the entire world (1 John 2:2). His resurrection from the dead demonstrated that His sacrifice was indeed sufficient and that salvation is now available.

God’s plan of salvation – The How
In Acts 16:31, a man asked the apostle Paul how to be saved. Paul’s response was, “Believe in the Lord Jesus Christ and you will be saved.” The way to follow God’s plan of salvation is to believe. That is the only requirement (John 3:16; Ephesians 2:8–9). God has provided for our salvation through Jesus Christ. All we must do is receive it, by faith, fully trusting in Jesus alone as Savior (John 14:6; Acts 4:12). That is God’s plan of salvation.

God’s plan of salvation – Will you receive it?
If you are ready to follow God’s plan of salvation, place your faith in Jesus as your Savior. Change your mind from embracing sin and rejecting God to rejecting sin and embracing God through Jesus Christ. Fully trust in the sacrifice of Jesus as the perfect and complete payment for your sins. If you do this, God’s Word promises that you will be saved, your sins will be forgiven, and you will spend eternity in heaven. There is no more important decision. Place your faith in Jesus Christ as your Savior today!

02/01/21

 "What are the steps to salvation?"

Answer: Many people are looking for "steps to salvation." People like the idea of an instruction manual with five steps that, if followed, will result in salvation. An example of this is Islam with its Five Pillars. According to Islam, if the Five Pillars are obeyed, salvation will be granted. Because the idea of a step-by-step process to salvation is appealing, many in the Christian community make the mistake of presenting salvation as a result of a step-by-step process. Roman Catholicism has seven sacraments. Various Christian denominations add baptism, public confession, turning from sin, speaking in tongues, etc., as steps to salvation. But the Bible only presents one step to salvation. When the Philippian jailer asked Paul, "What must I do to be saved?" Paul responded, "Believe in the Lord Jesus Christ and you will be saved" (Acts 16:30-31).

Faith in Jesus Christ as the Savior is the only "step" to salvation. The message of the Bible is abundantly clear. We have all sinned against God (Romans 3:23). Because of our sin, we deserve to be eternally separated from God (Romans 6:23). Because of His love for us (John 3:16), God took on human form and died in our place, taking the punishment that we deserve (Romans 5:8; 2 Corinthians 5:21). God promises forgiveness of sins and eternal life in heaven to all who receive, by grace through faith, Jesus Christ as Savior (John 1:12; 3:16; 5:24; Acts 16:31).

Salvation is not about certain steps we must follow to earn salvation. Yes, Christians should be baptized. Yes, Christians should publicly confess Christ as Savior. Yes, Christians should turn from sin. Yes, Christians should commit their lives to obeying God. However, these are not steps to salvation. They are results of salvation. Because of our sin, we cannot in any sense earn salvation. We could follow 1000 steps, and it would not be enough. That is why Jesus had to die in our place. We are absolutely incapable of paying our sin debt to God or cleansing ourselves from sin. Only God could accomplish our salvation, and so He did. God Himself completed the "steps" and thereby offers salvation to anyone who will receive it from Him.

Salvation and forgiveness of sins is not about following steps. It is about receiving Christ as Savior and recognizing that He has done all of the work for us. God requires one step of us—receiving Jesus Christ as our Savior from sin and fully trusting in Him alone as the way of salvation. That is what distinguishes the Christian faith from all other world religions, each of which has a list of steps that must be followed in order for salvation to be received. The Christian faith recognizes that God has already completed the steps and simply calls on the repentant to receive Him in faith.

01/31/21

Question: "What does it mean that today is the day of salvation?"

Answer: God has told the sinful world, in no uncertain terms, to repent (Mark 6:12; Luke 24:47; Acts 3:19; 17:30). To repent means to change your mind from embrace of sin and rejection of Christ to rejection of sin and embrace of Christ. Those who refuse to repent and turn to Christ in faith will suffer eternal consequences. Given the fact of hell, mankind in his sin is in a dire situation. Why would anyone delay repentance? Yet many do, even while admitting their sin and claiming to see their need for salvation.

There are several reasons not to delay repentance. First, the Bible’s command to repent is accompanied by an urgent appeal to do it now: Paul quotes Isaiah 49:8, which speaks of “the day of salvation.” Then he says not to delay: “I tell you, now is the time of God’s favor, now is the day of salvation” (2 Corinthians 6:2). Repentance should take place as soon as God the Holy Spirit convicts us of our sins (see John 16:8). In other words, today is the day of repentance. “Today, if only you would hear his voice, Do not harden your hearts” (Psalm 95:7–8).

Another problem with delaying repentance is that no one knows the day he will die. And after death comes the judgment (Hebrews 9:27). The rich fool in Jesus’ parable (Luke 12:16–20) thought he had plenty of time to enjoy life, but God had news for him: “This very night your life will be demanded from you” (verse 20). We have today—we have the present moment—and we should use it wisely.

Another reason to not delay repentance is that, every time we refuse to repent, we continue to sin and our hearts get harder (see Hebrews 3:7–8). Every time a person says “no” to what’s right, it becomes a little easier to say “no” the next time, too. There’s a gradual hardening of the heart, a searing of the conscience (1 Timothy 4:2), that can numb an unsaved person to the point of being past feeling. This is a dangerous spiritual condition to be in.

Also, the harder a person’s heart becomes, the more “force” God will have to apply to bring him to repentance. This is illustrated in the increasingly severe plagues in Egypt. As Pharaoh continued to harden his heart, the plagues continued and worsened until culminating in a loss of life in every Egyptian household (Exodus 7–11). “It is hard for you to kick against the goads” (Acts 26:14).

Tragically, there is a point of no return. God may eventually stop trying to bring the chronically rebellious to repentance and give them over to their own ways (Romans 1:28). We never know when this point of no return is, so the better part of wisdom is timely repentance.

By delaying repentance, we are delaying certain blessings from God. At least three verses bring this to light: “Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord” (Acts 3:19). “He who conceals his sins does not prosper, but whoever confesses and renounces them finds mercy” (Proverbs 28:13). “Your wrongdoings have kept these [showers of blessing] away; your sins have deprived you of good” (Jeremiah 5:25). So, in delaying repentance, we miss out on God’s refreshment, we may not prosper (in God’s eyes), and we may be deprived of God’s goodness.

It is true that God is gracious to us and that a person may be able to repent up until the day he dies. But we should not live presumptuously. We are not guaranteed tomorrow. Commentator Charles John Ellicott put it rightly: “For each church and nation, for each individual soul, there is a golden present which may never again recur” (Commentary for English Readers, entry for 2 Corinthians 6:2).

James 4:17 says, “If anyone, then, knows the good they ought to do and doesn’t do it, it is sin for them.” Once we know what is right, we are responsible to do it. And once we know something is sin, we are responsible to repent of it and forsake it. We dare not delay repentance. There was a time when the Lord shut the door of the ark, and the flood swept everyone outside the ark away (Genesis 7:16). There came a time when the wedding party began, and those who were not ready for the coming of the bridegroom were locked out (Matthew 25:1–13).

01/30/21

Question: "What is the way of salvation?"

Answer: Are you hungry? Not physically hungry, but do you have a hunger for something more in life? Is there something deep inside of you that never seems to be satisfied? If so, Jesus is the way! Jesus said, “I am the bread of life. He who comes to me will never go hungry, and he who believes in me will never be thirsty” (John 6:35).

Are you confused? Can you never seem to find a path or purpose in life? Does it seem like someone has turned out the lights and you cannot find the switch? If so, Jesus is the way of salvation! Jesus proclaimed, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life” (John 8:12).

Do you ever feel like you are locked out of life? Have you tried so many doors, only to find that what is behind them is empty and meaningless? Are you looking for an entrance into a fulfilling life? If so, Jesus is the way of salvation! Jesus declared, “I am the gate; whoever enters through me will be saved. He will come in and go out, and find pasture” (John 10:9).

Do other people always let you down? Have your relationships been shallow and empty? Does it seem like everyone is trying to take advantage of you? If so, Jesus is the way! Jesus said, “I am the good shepherd. The good shepherd lays down his life for the sheep. I am the good shepherd; I know my sheep and my sheep know me” (John 10:11, 14).

Do you wonder what happens after this life? Are you tired of living your life for things that only rot or rust? Do you sometimes doubt whether life has any meaning? Do you want to live after you die? If so, Jesus is the way of salvation! Jesus declared, “I am the resurrection and the life. He who believes in me will live, even though he dies; and whoever lives and believes in me will never die” (John 11:25-26).

What is the way? What is the truth? What is the life? Jesus answered, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6).

The hunger that you feel is a spiritual hunger, and can only be filled by Jesus. Jesus is the only one who can lift the darkness. Jesus is the door to a satisfying life. Jesus is the friend and shepherd that you have been looking for. Jesus is the life—in this world and the next. Jesus is the way of salvation!

The reason you feel hungry, the reason you seem to be lost in darkness, the reason you cannot find meaning in life, is that you are separated from God. The Bible tells us that we have all sinned, and are therefore separated from God (Ecclesiastes 7:20; Romans 3:23). The void you feel in your heart is God missing from your life. We were created to have a relationship with God. Because of our sin, we are separated from that relationship. Even worse, our sin will cause us to be separated from God for all of eternity, in this life and the next (Romans 6:23; John 3:36).

How can this problem be solved? Jesus is the way of salvation! Jesus took our sin upon Himself (2 Corinthians 5:21). Jesus died in our place (Romans 5:8), taking the punishment that we deserve. Three days later, Jesus rose from the dead, proving His victory over sin and death (Romans 6:4-5). Why did He do it? Jesus answered that question Himself: “Greater love has no one than this, that he lay down his life for his friends” (John 15:13). Jesus died so that we could live. If we place our faith in Jesus, trusting His death as the payment for our sins, all of our sins are forgiven and washed away. We will then have our spiritual hunger satisfied. The lights will be turned on. We will have access to a fulfilling life. We will know our true best friend and good shepherd. We will know that we will have life after we die—a resurrected life in heaven for eternity with Jesus!

“For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life” (John 3:16).

01/29/21

Question: "What is salvation? What is the Christian doctrine of salvation?"

Answer: Salvation is deliverance from danger or suffering. To save is to deliver or protect. The word carries the idea of victory, health, or preservation. Sometimes, the Bible uses the words saved or salvation to refer to temporal, physical deliverance, such as Paul's deliverance from prison (Philippians 1:19). 

More often, the word "salvation" concerns an eternal, spiritual deliverance. When Paul told the Philippian jailer what he must do to be saved, he was referring to the jailer's eternal destiny (Acts 16:30-31). Jesus equated being saved with entering the kingdom of God (Matthew 19:24-25).

What are we saved from? In the Christian doctrine of salvation, we are saved from "wrath," that is, from God's judgment of sin (Romans 5:9; 1 Thessalonians 5:9). Our sin has separated us from God, and the consequence of sin is death (Romans 6:23). Biblical salvation refers to our deliverance from the consequence of sin and therefore involves the removal of sin.

Who does the saving? Only God can remove sin and deliver us from sin's penalty (2 Timothy 1:9; Titus 3:5).

How does God save? In the Christian doctrine of salvation, God has rescued us through Christ (John 3:17). Specifically, it was Jesus' death on the cross and subsequent resurrection that achieved our salvation (Romans 5:10; Ephesians 1:7). Scripture is clear that salvation is the gracious, undeserved gift of God (Ephesians 2:5, 8) and is only available through faith in Jesus Christ (Acts 4:12). 

How do we receive salvation? We are saved by faith. First, we must hear the gospel—the good news of Jesus' death and resurrection (Ephesians 1:13). Then, we must believe—fully trust the Lord Jesus (Romans 1:16). This involves repentance, a changing of mind about sin and Christ (Acts 3:19), and calling on the name of the Lord (Romans 10:9-10, 13).

A definition of the Christian doctrine of salvation would be "The deliverance, by the grace of God, from eternal punishment for sin which is granted to those who accept by faith God's conditions of repentance and faith in the Lord Jesus." Salvation is available in Jesus alone (John 14:6; Acts 4:12) and is dependent on God alone for provision, assurance, and security.

01/28/21

01/27/21

Question: "How can I be saved?"

Answer: This simple, yet profound, question is the most important question that can be asked. "How can I be saved?" deals with where we will spend eternity after our lives in this world are over. There is no more important issue than our eternal destiny. Thankfully, the Bible is abundantly clear on how a person can be saved. The Philippian jailer asked Paul and Silas, “Sirs, what must I do to be saved?” (Acts 16:30). Paul and Silas responded, “Believe in the Lord Jesus, and you will be saved” (Acts 16:31).

How can I be saved? Why do I need to be saved?
We are all infected with sin (Romans 3:23). We are born with sin (Psalm 51:5), and we all personally choose to sin (Ecclesiastes 7:20; 1 John 1:8). Sin is what makes us unsaved. Sin is what separates us from God. Sin is what has us on the path to eternal destruction.

How can I be saved? Saved from what?
Because of our sin, we all deserve death (Romans 6:23). While the physical consequence of sin is physical death, that is not the only kind of death that results from sin. All sin is ultimately committed against an eternal and infinite God (Psalm 51:4). Because of that, the just penalty for our sin is also eternal and infinite. What we need to be saved from is eternal destruction (Matthew 25:46; Revelation 20:15).

How can I be saved? How did God provide salvation?
Because the just penalty for sin is infinite and eternal, only God could pay the penalty, because only He is infinite and eternal. But God, in His divine nature, could not die. So God became a human being in the person of Jesus Christ. God took on human flesh, lived among us, and taught us. When the people rejected Him and His message, and sought to kill Him, He willingly sacrificed Himself for us, allowing Himself to be crucified (John 10:15). Because Jesus Christ was human, He could die; and because Jesus Christ was God, His death had an eternal and infinite value. Jesus’ death on the cross was the perfect and complete payment for our sin (1 John 2:2). He took the consequences we deserved. Jesus’ resurrection from the dead demonstrated that His death was indeed the perfectly sufficient sacrifice for sin.

How can I be saved? What do I need to do?
“Believe in the Lord Jesus, and you will be saved” (Acts 16:31). God has already done all of the work. All you must do is receive, in faith, the salvation God offers (Ephesians 2:8-9). Fully trust in Jesus alone as the payment for your sins. Believe in Him, and you will not perish (John 3:16). God is offering you salvation as a gift. All you have to do is accept it. Jesus is the way of salvation (John 14:6).

01/24/21

Question: "How can I stop questioning my salvation?"

Answer: Doubts about our relationship with God plague most of us at some point. The reasons for questioning our salvation are many. Some reasons are valid; some are not. This article will explore some common reasons people question their salvation and offer biblical solutions for ending those tormenting thoughts.

We must first define what salvation means as it pertains to eternity. Before we can know whether we have reason to question our salvation, we need to be certain we understand from the Bible what it means to be a Christian. A good definition of salvation is “the deliverance, by the grace of God, from eternal punishment for sin granted to those who accept by faith God’s conditions of repentance and faith in the Lord Jesus.”

1. The first and most obvious reason some people question their salvation is that they are not truly saved. False assurance of salvation is one of Satan’s best tricks to keep us from a true relationship with God. But even false assurance can desert us in crisis, in the middle of the night, or when we encounter a Spirit-filled Christian and are suddenly faced with the shallowness of our own assumptions. Second Corinthians 13:5 commands us to “examine yourselves. See if you are in the faith . . . unless, of course, you fail the test.” So self-examination is a good thing as long as we are honest with ourselves and use God’s Word as our standard.

2. Another reason some people question their salvation is that it is an incredibly extravagant gift. We cannot earn it, and we know we don’t deserve it. Just as loving parents give Christmas presents to children before those children are able to do anything worthy of such gifts, so our heavenly Father gives salvation to us when we are at our worst (Romans 5:8). We have difficulty understanding the concept of grace, and we often have a hard time accepting gifts we know we don’t deserve. A full pardon from a holy God seems wrong to us. We want to clean up our act first. A person committed to “earning one’s own way” may question his or her salvation; the gift of grace is too humbling to accept. With salvation, there are no markers to tell us when we have arrived. No price tags. No ledgers that tell us when we have achieved a goal. Those who struggle with the grace aspect of salvation must identify what they are basing their salvation on and whether, according to Scripture, they have accepted that gift. The book of Galatians was written to a church struggling with grace and can be an encouragement to those also caught in the grace vs. works debate.

3. Another reason some question their salvation is due to the inner voices they choose to listen to. People with introspective temperaments may be more prone to doubting their salvation because of their rich inner lives. God’s voice, Satan’s fiery missiles (Ephesians 6:16), and their own thoughts can get caught in a tangle, and they don’t know how to sort them out.

We must learn the art of thought-stopping (2 Corinthians 10:5). If a voice in our head does not line up with the truth in God’s Word, it did not come from God. We are to be the policemen of our minds, on the alert for trespassing thoughts or ideas (Proverbs 4:23). We see an intruder, and we take it captive, march it to Jesus the judge and ask, “Is this one of yours?” If we’ve placed our faith in the finished work of Christ and are following Him to the best of our understanding, then doubts of salvation are intruders and do not belong in a transformed mind (Romans 12:1–2). By developing a habit of thought-stopping when we recognize an enemy’s lie, we can overcome the habit of questioning our salvation.

4. Misreading Scripture is another reason some people develop doubts about their salvation. Even those who have walked with God for long seasons can become disillusioned when they run across a verse that seems to contradict their understanding. Misinterpreting certain passages has allowed Satan to place a foot in the doorway of some believers’ souls. Hebrews 6:4–6, Matthew 7:21–23, and other jarring passages, misunderstood, can cause weak believers to fear that what they thought was a secure salvation was actually at risk.

We stay balanced and assured of our relationship with God when we consider carefully “the whole counsel of God” (Acts 20:27). Interpret unclear verses in light of clear, easily understandable verses. If one verse causes undue fear, keep studying and see what God’s Word as a whole says. Consult godly teachers. Research sites like this one. But keep it always about Jesus: who He is, what He did on our behalf, and what our response to Him has been. Paul wrote, “I determined to know nothing among you except Jesus Christ, and Him crucified” (1 Corinthians 2:2). We must bring all our questions back to Jesus and remember that He wants to save us more than we want to be saved. Salvation was God’s idea, and He will never withhold it from someone who diligently seeks Him (Jeremiah 29:13; Luke 19:10; John 6:37).

5. Besetting sins can cause us to question our salvation. When particular sin habits reassert themselves or refuse to leave, we may doubt we were ever saved at all. Romans 7 can be a comfort to those battling fleshly temptations. It helps to know that even the apostle Paul wrestled with his flesh. Hebrews 12:1 encourages us to “lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us.” We do this by considering ourselves “dead to sin and alive to God in Christ Jesus” (Romans 6:11). Our flesh no longer gets a vote on our decisions. It is to be treated like a toddler who wants to play in the street. A wise and loving parent will look out for the child’s best interest and do whatever is necessary to redirect the child to safety. Doubts recede as we gain the victory over sins that once enslaved us. The God who lives in us is greater than the sin that tempts us, and His power makes us “more than conquerors” (Romans 8:37; cf. 1 John 4:4).

6. Dry seasons of the spirit may also cause us to question our salvation. Seasons of dryness are part of any believer’s journey. There are times when our ability to perceive the presence of God is far greater than at other times. We talk about feeling “close to God,” but feelings are not trustworthy barometers. James 4:8 says, “Draw near to God and He will draw near to you.” God draws near to us whether or not we feel Him.

The Holy Spirit does not leave us (Hebrews 13:5). We walk by faith, not by sight or feeling or mood (2 Corinthians 5:7). We tend to question our relationship with God when we are experiencing a spiritual dry season, but those seasons can actually help us dig deeper, obey anyway, and learn to endure (Revelation 14:12; 1 John 2:3).

We stop questioning our salvation when we choose to take God at His Word (John 3:16–18). We are saved by faith, nothing else. If we have faith that Jesus is who He claimed to be (Matthew 16:16), and if our lives are an ongoing demonstration that He is our Lord, then we should have the assurance that we belong to Him and that nothing can pluck us out of His hands (John 10:29; 1 John 3:1–9). A. W. Tozer wrote, “Faith is the least self-regarding of the virtues. It is by its very nature scarcely conscious of its own existence. . . . The man who has struggled to purify himself and has had nothing but repeated failures will experience real relief when he stops tinkering with his soul and looks away to the perfect One. While he looks at Christ, the very things he has so long been trying to do will be getting done within him.”

01/21/2021

Question: "Is Christianity a religion or a relationship?"

Answer: Religion is “the belief in and worship of a superhuman controlling power, especially a personal God or gods.” In that respect, Christianity can be classified as a religion. However, practically speaking, Christianity has a key difference that separates it from other belief systems that are considered religions. That difference is relationship.

Most religion, theistic or otherwise, is man-centered. Any relationship with God is based on man’s works. A theistic religion, such as Judaism or Islam, holds to the belief in a supreme God or gods; while non-theistic religions, such as Buddhism and Hinduism, focus on metaphysical thought patterns and spiritual “energies.” But most religions are similar in that they are built upon the concept that man can reach a higher power or state of being through his own efforts. In most religions, man is the aggressor and the deity is the beneficiary of man’s efforts, sacrifices, or good deeds. Paradise, nirvana, or some higher state of being is man’s reward for his strict adherence to whatever tenets that religion prescribes.

In that regard, Christianity is not a religion; it is a relationship that God has established with His children. In Christianity, God is the aggressor and man is the beneficiary (Romans 8:3). The Bible states clearly that there is nothing man can do to make himself right with God (Isaiah 53:6; 64:6; Romans 3:23; 6:23). According to Christianity, God did for us what we cannot do for ourselves (Colossians 2:13; 2 Corinthians 5:21). Our sin separates us from His presence, and sin must be punished (Romans 6:23; Matthew 10:28; 23:33). But, because God loves us, He took our punishment upon Himself. All we must do is accept God’s gift of salvation through faith (Ephesians 2:8–9; 2 Corinthians 5:21). Grace is God’s blessing on the undeserving.

The grace-based relationship between God and man is the foundation of Christianity and the antithesis of religion. Established religion was one of the staunchest opponents of Jesus during His earthly ministry. When God gave His Law to the Israelites, His desire was that they “love the Lord your God with all your heart and with all your soul and with all your strength” (Deuteronomy 6:5; Matthew 22:37). “Love” speaks of relationship. Obedience to all the other commands had to stem from a love for God. We are able to love Him “because He first loved us” (1 John 4:19). However, by Jesus’ time, the Jewish leaders had made a religion out of God’s desire to live in a love relationship with them (1 Timothy 1:8; Romans 7:12). Over the years, they had perverted God’s Law into a works-based religion that alienated people from Him (Matthew 23:13–15; Luke 11:42). Then they added many of their own rules to make it even more cumbersome (Isaiah 29:13; Matthew 15:9). They prided themselves on their ability to keep the Law—at least outwardly—and lorded their authority over the common people who could never keep such strenuous rules. The Pharisees, as adept as they were at rule-keeping, failed to recognize God Himself when He was standing right in front of them (John 8:19). They had chosen religion over relationship.

Just as the Jewish leaders made a religion out of a relationship with God, many people do the same with Christianity. Entire denominations have followed the way of the Pharisees in creating rules not found in Scripture. Some who profess to follow Christ are actually following man-made religion in the name of Jesus. While claiming to believe Scripture, they are often plagued with fear and doubt that they may not be good enough to earn salvation or that God will not accept them if they don’t perform to a certain standard. This is religion masquerading as Christianity, and it is one of Satan’s favorite tricks. Jesus addressed this in Matthew 23:1–7 when He rebuked the Pharisees. Instead of pointing people to heaven, these religious leaders were keeping people out of the kingdom of God.

Holiness and obedience to Scripture are important, but they are evidences of a transformed heart, not a means to attain it. God desires that we be holy as He is holy (1 Peter 1:16). He wants us to grow in grace and knowledge of Him (2 Peter 3:18). But we do these things because we are His children and want to be like Him, not in order to earn His love.

Christianity is not about signing up for a religion. Christianity is about being born into the family of God (John 3:3). It is a relationship. Just as an adopted child has no power to create an adoption, we have no power to join the family of God by our own efforts. We can only accept His invitation to know Him as Father through adoption (Ephesians 1:5; Romans 8:15). When we join His family through faith in the death and resurrection of Jesus, the Holy Spirit comes to live inside our hearts (1 Corinthians 6:19; Luke 11:13; 2 Corinthians 1:21–22). He then empowers us to live like children of the King. He does not ask us to try to attain holiness by our own strength, as religion does. He asks that our old self be crucified with Him so that His power can live through us (Galatians 2:20; Romans 6:6). God wants us to know Him, to draw near to Him, to pray to Him, and love Him above everything. That is not religion; that is a relationship.

01/20/21

Question: "How has Greek philosophy influenced Christianity?"

Answer: Philosophy literally means “a love of wisdom.” In modern use, the term refers to any process of organizing thoughts and ideas within some established framework. “Greek philosophy” is actually a subset of the world’s varied systems of discourse. Still, it would be fair to say that, when Western culture thinks of “philosophy,” what’s in mind is really “Greek philosophy.” Terminology, techniques, and categories developed in ancient Greece became the standards by which later philosophical discourse was conducted. As a result, virtually all questions of truth, ethics, worldview, and morality are still discussed using the basic principles of Greek philosophy.

It’s important, however, to distinguish between terminology and techniques, in contrast to tenets. In other words, Greek philosophy has provided the modern world with a vast array of methods and words useful in comparing different claims and effective in framing certain ideas. That does not imply that thoughts discussed using the mechanics of Greek philosophy are themselves drawn from the worldview of ancient Greece. On the contrary—what has made Greek philosophy so enduring is its application to a wide range of divergent views.

This distinction is especially crucial when discussing the impact of Greek philosophy on Christianity. On one hand, the worldview, morals, and central claims of Judeo-Christianity far predate Greek philosophers. Many central beliefs of Christianity are in direct opposition to those of men like Socrates, Plato, and Aristotle. Paul, who often debated Greek philosophers (Acts 17:18), indicated that the gospel of Christ was “foolishness” to the Hellenistic (Greek) worldview (1 Corinthians 1:23). In that sense, it would be fair to say that Greek philosophy has not influenced Christianity.

On the other hand, it is also true that Christianity was born into a world steeped in Greek thinking. Greek philosophy provided the early Christian church with a set of discussion tools, as well as an opposing worldview with which to contrast the gospel. This makes Greek philosophy a profound influence on the words, systems, and discussions by which Christians throughout history have sought to explain their faith.

In short, Greek philosophy is not literally a source of Christian belief or a meaningful influence in the spiritual beliefs of Christians. At the same time, the systems with which Christians teach, discuss, and understand biblical truth have been deeply affected by Greek philosophy.

The apostle Paul was well-acquainted with Greek philosophy and often quoted Greek writers as he spread the gospel (Acts 17:23–28). New Testament writers also reference Greek philosophical concepts in order to better explain their ideas. John’s use of the word Logos, for instance, plays off of a pre-existing Greek term while connecting it to a personal, unique divine being (John 1:1–4). This shows how the prevalence of certain philosophical methods greatly influenced how early Christians presented their faith but not what they preached.

Early church fathers understood the relationship between message and method well. Augustine, for example, compared a Christian’s use of Greek philosophy to Israel’s use of gold taken from Egypt during the Exodus (Exodus 12:25–36). Like any physical tool, he argued, philosophy was capable of being used either rightly or wrongly. Philosophy might have been developed by an ungodly culture, Augustine contended, but it was ultimately just a set of techniques and terms, entirely useful in defending the truth.

As time went on, Christianity spread to a larger audience and involved more sophisticated discussion. The trend of relying on philosophical discussion continued. Greek philosophy remained a dominant force in Western thought, and so Christian theology continued to develop its structure and terminology by using this framework. This relationship is best exemplified in men like Thomas Aquinas, who sought to systematically describe the Christian worldview through the system of Greek philosophy. This approach, known as Scholasticism, revolutionized how Christians defended, discussed, and dispersed biblical ideas.

Of course, it would be naïve to think that Greek religious or spiritual ideas never, in any way, made inroads into the Judeo-Christian community. A major component of Greek thinking, in the era just prior to Jesus’ birth, was the concept of allegorical interpretation. In essence, this was the technique of interpreting mythical stories as analogies, not literal events, in order to avoid unpleasant implications about the morality of Greek gods such as Zeus or Ares. While this has value, in some instances, allegorical interpreters often applied the technique to stories meant to be taken literally. This allegorical approach was taken up by some Jewish writers, most famously the scholar Philo, who lived around the same time as Jesus Christ. Not all theologians accepted his approach, however.

Likewise, after the earthly ministry of Jesus, certain Greek religious ideas had to be confronted as they seeped into the church. Easily the most influential of these was Gnosticism, which played off the Greek penchant for mystery religions and intellectualism. The Bible itself shows that these overtly spiritual influences were strongly rejected by leaders of the church (1 John 4:2–3; 1 Timothy 4:1–5, Colossians 2:6–9). Even in the earliest days of Christianity, there was little confusion about the difference between adopting Greek philosophy and accepting Greek religion.

The New Testament era was one dominated by Greek culture and language. Even though Rome ruled the physical world, Greek intellectual traditions remained supreme. The New Testament was originally written in Greek and was targeted to an audience immersed in a Hellenized worldview. Greek philosophy continued through the millennia to be the primary system by which the Western world debated and defined concepts. At the same time, Christianity stands in clear contrast to the spiritual and religious beliefs of ancient Greek culture.

Greek philosophy has deeply, profoundly influenced the way Christianity discusses theology. It has not, however, been the origin of Christian belief nor a source of Christian religious ideas.

01/19/21

Question: "What is a non-denominational church? What do non-denominational churches believe?"

Answer: This question really has several answers, and they can be either simple or complex. The simplest answer is that a non-denominational church is any church which is not part of a larger denomination. A denomination is a church organization that exercises some sort of authority over the local churches that comprise it. Examples of denominations are Southern Baptist, Episcopal, Wesleyan, Methodist, etc. Non-denominational churches go by many different names and hold to a wide variety of beliefs. 

Why do some churches choose to be non-denominational? Though the answers will vary somewhat, a major consideration is the freedom to direct the ministry and teaching of the local church without interference or control from without. When we look to the Bible, the evidence points to each church as self-governing and answerable directly to God Himself. In the book of Acts, where we read of the first missionary journeys and the establishment of many churches, there is no indication of a hierarchy of authority beyond the local elders of the church. Some people point to the Jerusalem council in Acts 15 as a pattern for denominational structure, but it is nothing of the sort. The Gentiles had been given the gospel under the ministry of Paul and Barnabas, by the direct authority of the Holy Spirit (Acts 13:2; 15:7). The churches established in that first journey were left under the care of elders (Acts 14:23) from their own ranks, after having been taught by Paul and Barnabas. When the council was called at Jerusalem, it was not because of any question of organizational structure or control, but to discuss doctrinal matters about what constitutes salvation (Acts 15:5-6). The apostles who had been directly commissioned by Jesus were the only people who could properly address the question authoritatively.

When a church is non-denominational, does that mean it has no need of other churches? That may be the belief of some, but it is certainly not the example we find in Scripture. The book of Acts and the New Testament Epistles make it clear that the churches communicated with one another regularly. As Paul and his companions made their missionary journeys, it was not uncommon for the believers to send letters to the other churches (Acts 18:27), or to greet one another through his letters (Romans 16:16). Likewise, when there was a great need, the churches worked interdependently to meet that need—for example, the collection for the famine in Jerusalem (Acts 11:29; 2 Corinthians 8:4). The various churches of the New Testament, though independent, self-governing bodies, were definitely connected in fellowship and cooperative ministry, giving us an example to follow today.

The measure of any church, whether inside or out of a denomination, is not how it is organized nor what name it is called, but rather how faithfully it adheres to the teachings of the Word of God. No church is inerrant, because churches are made of people who are capable of error. Even the apostles, with all the gifts God gave them, were not without error. Paul records in Galatians 2:11 that “when Peter came to Antioch, I opposed him to his face, because he was clearly in the wrong.” Peter, the first to give the gospel to a Gentile, gave in to pressure by the Judaizers to separate himself from Gentile believers. Paul's ability to confront Peter was not based on his position as an apostle, but on the revealed truth of God's Word. Paul complimented the believers in Berea (Acts 17:11) for checking his own teaching against the Bible to find out if he was telling them straight doctrine.

All believers need to be like the Bereans, checking what we are taught against the Word of God to find out if those things are so. If our church is out of line with God's Word, we must lovingly, patiently give instruction or correction. If it will not be corrected, then we should seek out a church that is faithfully obeying God's Word.

01/18/20

Question: "What makes Christianity unique?"

Answer: Is Christianity really unique, or is it just one of many roads on the path to Truth? Is Christianity truly unique among the many religions around the world? If it is, what makes it so? Unique among all religions, Christianity makes several claims that others do not. First, all other religions exhort man to reach up to God and grasp hold of Him through their own efforts. Christianity is the only religion where God reaches down to man. Second, other religions are systems of do’s and don’ts to appease God; whereas Christianity is a relationship with God. Third, Christianity looks to the Bible as the singular source of Truth. Finally, Christianity is based upon truly the most amazing event in all of human history—the resurrection.

As to the first issue, other forms of religion subscribe to a system of works—those we should do and those we should avoid—which will make us “good enough” to please God and merit His favor. Christianity, on the other hand, is based on the biblical principle that we can never be good enough to be in the presence of a perfect, holy God. The Mosaic Law was given to mankind to prove to us that we can’t keep it. Galatians 3 describes the purpose of the Law. It is a “tutor” or “schoolmaster” to lead us to Christ because “…by observing the law no one will be justified” (Galatians 2:16). The impossibility of keeping the Law is revealed in what Jesus called the “first and greatest commandment” in Matthew 22:37: “Love the Lord your God with all your heart and with all your soul and with all your mind.” This would mean loving God with every fiber of our being 24/7, with never a thought for ourselves, an impossible task for anyone. But rather than condemning us as law-breakers and leaving it at that, God provided a substitute—Jesus Christ—who obeyed the Law perfectly for us. By faith in Him and accepting His work on our behalf, we are justified and made righteous. Here is the crucial difference between Christianity and all other religions. 

As to the second point, Christianity is not a religious system, but a relationship with God, one that He initiated and maintains. Christians believe that mankind was created specifically to have a relationship with God, but sin separates all men from Him (Romans 3:23, 5:12). Christianity teaches that Jesus Christ walked this earth, fully God, and yet fully man (Philippians 2:6-11), and died on the cross to restore the relationship that was broken by sin. After His death on the cross, Christ was buried, He rose again, and now lives at the right hand of the Father, making intercession for believers forever (Hebrews 7:25). The intimacy of this relationship is revealed in two poignant pictures. Now no longer seen as law-breakers, we have been adopted into God’s own family as His children (Ephesians 1:5). Even more intimately, believers are the very “body of Christ” of which He is the head (Ephesians 1:22-23), having been purchased by His blood (Hebrews 9:12). No other religion makes assertions that even begin to approximate this incredible truth. 

Another thing that makes Christianity unique is its source of information. All religions have some sort of basis of information that outlines its beliefs and practices, but none have one source of information that makes the claims Christianity does about the Bible—it is the written Word of God, and it is infallible and inerrant and all that is necessary for faith and practice (2 Timothy 3:16). Christians believe that the Bible is the inspired—literally “God-breathed”—Word of God and that its teaching is the final authority (2 Timothy 3:16; 2 Peter 1:20-21). Though there are other religions that use prophecy, none are 100% accurate, as are those in the Bible, and none of them point to someone like Jesus who made incredible claims and performed incredible deeds. 

Perhaps the most defining principle of Christianity that makes it truly unique in every way and provides its fundamental basis is the resurrection of Jesus Christ. Within Christianity, the resurrection is vitally important, for without it, Christianity does not exist, and our faith is useless (1 Corinthians 15:14). It was Jesus' resurrection that changed the lives of the disciples. After Jesus was crucified, the disciples ran and hid. But when they saw the risen Lord, they knew that all Jesus had said and done proved that He was indeed God in flesh. No other religious leader has died in full view of trained executioners, had a guarded tomb, and then rose three days later to appear to many people. The resurrection is proof of who Jesus is and that He did accomplish what He set out to do: provide the only means of redemption for mankind. Buddha did not rise from the dead. Muhammad did not rise from the dead. Confucius did not rise from the dead. Krishna did not rise from the dead. Only Jesus has physically risen from the dead, walked on water, claimed to be God, and raised others from the dead. He has conquered death. Only in Christianity do we have the person of Christ who claimed to be God, performed many miracles to prove His claim of divinity, died and rose from the dead, and claimed that He alone is “the way the truth and the life” (John 14:6) and that no one comes to the Father except through Him.

01/17/2021

Question: "Do Christians have to obey the Old Testament law?"

Answer: The key to understanding the relationship between the Christian and the Law is knowing that the Old Testament law was given to the nation of Israel, not to Christians. Some of the laws were to reveal to the Israelites how to obey and please God (the Ten Commandments, for example). Some of the laws were to show the Israelites how to worship God and atone for sin (the sacrificial system). Some of the laws were intended to make the Israelites distinct from other nations (the food and clothing rules). None of the Old Testament law is binding on Christians today. When Jesus died on the cross, He put an end to the Old Testament law (Romans 10:4; Galatians 3:23–25; Ephesians 2:15).

In place of the Old Testament law, Christians are under the law of Christ (Galatians 6:2), which is to “love the Lord your God with all your heart and with all your soul and with all your mind…and to love your neighbor as yourself” (Matthew 22:37-39). If we obey those two commands, we will be fulfilling all that Christ requires of us: “All the Law and the Prophets hang on these two commandments” (Matthew 22:40). Now, this does not mean the Old Testament law is irrelevant today. Many of the commands in the Old Testament law fall into the categories of “loving God” and “loving your neighbor.” The Old Testament law can be a good guidepost for knowing how to love God and knowing what goes into loving your neighbor. At the same time, to say that the Old Testament law applies to Christians today is incorrect. The Old Testament law is a unit (James 2:10). Either all of it applies, or none of it applies. If Christ fulfilled some of it, such as the sacrificial system, He fulfilled all of it.

“This is love for God: to obey his commands. And his commands are not burdensome” (1 John 5:3). The Ten Commandments were essentially a summary of the entire Old Testament law. Nine of the Ten Commandments are clearly repeated in the New Testament (all except the command to observe the Sabbath day). Obviously, if we are loving God, we will not be worshiping false gods or bowing down before idols. If we are loving our neighbors, we will not be murdering them, lying to them, committing adultery against them, or coveting what belongs to them. The purpose of the Old Testament law is to convict people of our inability to keep the law and point us to our need for Jesus Christ as Savior (Romans 7:7-9; Galatians 3:24). The Old Testament law was never intended by God to be the universal law for all people for all of time. We are to love God and love our neighbors. If we obey those two commands faithfully, we will be upholding all that God requires of us.

01/15/21

01/13/21

01/13/21

01/12/21

01/02/21

Question: "What is repentance and is it necessary for salvation?"

Answer: Many understand the term repentance to mean “a turning from sin.” Regretting sin and turning from it is related to repentance, but it is not the precise meaning of the word. In the Bible, the word repent means “to change one’s mind.” The Bible also tells us that true repentance will result in a change of actions (Luke 3:8–14; Acts 3:19). In summarizing his ministry, Paul declares, “I preached that they should repent and turn to God and demonstrate their repentance by their deeds” (Acts 26:20). The full biblical definition of repentance is a change of mind that results in a change of action.

What, then, is the connection between repentance and salvation? The book of Acts especially focuses on repentance in regard to salvation (Acts 2:38; 3:19; 11:18; 17:30; 20:21; 26:20). To repent, in relation to salvation, is to change your mind in regard to sin and Jesus Christ. In Peter’s sermon on the day of Pentecost (Acts chapter 2), he concludes with a call for the people to repent (Acts 2:38). Repent from what? Peter is calling the people who rejected Jesus (Acts 2:36) to change their minds about that sin and to change their minds about Christ Himself, recognizing that He is indeed “Lord and Christ” (Acts 2:36). Peter is calling the people to change their minds, to abhor their past rejection of Christ, and to embrace faith in Him as both Messiah and Savior.

Repentance involves recognizing that you have thought wrongly in the past and determining to think rightly in the future. The repentant person has “second thoughts” about the mindset he formerly embraced. There is a change of disposition and a new way of thinking about God, about sin, about holiness, and about doing God’s will. True repentance is prompted by “godly sorrow,” and it “leads to salvation” (2 Corinthians 7:10).

Repentance and faith can be understood as two sides of the same coin. It is impossible to place your faith in Jesus Christ as the Savior without first changing your mind about your sin and about who Jesus is and what He has done. Whether it is repentance from willful rejection or repentance from ignorance or disinterest, it is a change of mind. Biblical repentance, in relation to salvation, is changing your mind from rejection of Christ to faith in Christ.

Repentance is not a work we do to earn salvation. No one can repent and come to God unless God pulls that person to Himself (John 6:44). Repentance is something God gives—it is only possible because of His grace (Acts 5:31; 11:18). No one can repent unless God grants repentance. All of salvation, including repentance and faith, is a result of God drawing us, opening our eyes, and changing our hearts. God’s longsuffering leads us to repentance (2 Peter 3:9), as does His kindness (Romans 2:4).

While repentance is not a work that earns salvation, repentance unto salvation does result in works. It is impossible to truly change your mind without that causing a change in action. In the Bible, repentance results in a change in behavior. That is why John the Baptist called people to “produce fruit in keeping with repentance” (Matthew 3:8). A person who has truly repented of his sin and exercised faith in Christ will give evidence of a changed life (2 Corinthians 5:17; Galatians 5:19–23; James 2:14–26).

To see what repentance looks like in real life, all we need to do is turn to the story of Zacchaeus. Here was a man who cheated and stole and lived lavishly on his ill-gotten gains—until he met Jesus. At that point he had a radical change of mind: “Look, Lord!” said Zacchaeus. “Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount” (Luke 19:8). Jesus happily proclaimed that salvation had come to Zacchaeus’s house, and that even the tax collector was now “a son of Abraham” (verse 9)—a reference to Zacchaeus’s faith. The cheat became a philanthropist; the thief made restitution. That’s repentance, coupled with faith in Christ.

Repentance, properly defined, is necessary for salvation. Biblical repentance is changing your mind about your sin—no longer is sin something to toy with; it is something to be forsaken as we “flee from the coming wrath” (Matthew 3:7). It is also changing your mind about Jesus Christ—no longer is He to be mocked, discounted, or ignored; He is the Savior to be clung to; He is the Lord to be worshiped and adored.

¿Qué es el arrepentimiento y es éste necesario para la salvación? - Para imprimir

Pregunta: "¿Qué es el arrepentimiento y es éste necesario para la salvación?"

Respuesta: Muchos entienden el término “arrepentimiento” como “volverse del pecado”. Esta no es la definición bíblica del arrepentimiento. En la Biblia, la palabra “arrepentirse” significa “cambiar tu mente”. La Biblia también nos dice que el verdadero arrepentimiento tendrá como resultado un cambio de conducta (Lucas 3:8-14; Hechos 3:19). Hechos 26:20 declara, “sino que anuncié......, que se arrepintiesen y se convirtiesen a Dios, haciendo obras dignas de arrepentimiento”. La completa definición bíblica del arrepentimiento, es cambiar de mentalidad, que resulta en un cambio de acciones y actitudes. 

¿Cuál es entonces la conexión entre el arrepentimiento y la salvación? El Libro de Los Hechos parece enfocarse especialmente en el arrepentimiento con respecto a la salvación. (Hechos 2:38; 3:19; 11:18; 17:30; 20:21; 26:20). El arrepentimiento, relacionado con la salvación, es cambiar tu parecer respecto a Jesucristo. En el sermón de Pedro en el día de Pentecostés (Hechos capítulo 2), él concluye con un llamado a la gente a arrepentirse (Hechos 2:38). ¿Arrepentirse de qué? Pedro está llamando a la gente que rechazaba a Jesús (Hechos 2:36), para que cambiaran su idea acerca de Él, que reconocieran que Él es verdaderamente “Señor y Cristo” (Hechos 2:36). Pedro está exhortando a la gente a cambiar su mentalidad del rechazo a Cristo como el Mesías, a la fe en Él como Mesías y Salvador. 

El arrepentimiento y la fe pueden ser entendidos como “dos lados de la misma moneda”. Es imposible poner tu fe en Jesucristo como el Salvador, sin primeramente cambiar tu mentalidad acerca de quién es Él, y lo que Él ha hecho. Ya sea el arrepentirse de un rechazo obstinado, o arrepentirse de ignorancia y desinterés – es un cambio de mentalidad. El arrepentimiento bíblico, en relación con la salvación, es cambiar tu mentalidad del rechazo a Cristo a la fe en Cristo. 

Es crucialmente importante que entendamos que el arrepentimiento no es una obra que hagamos para ganar la salvación. Nadie puede arrepentirse y venir a Dios, a menos que Dios atraiga a esa persona hacia Él (Juan 6:44). Hechos 5:31 y 11:17 indican que el arrepentimiento es algo que da Dios – sólo es posible por Su gracia. Nadie puede arrepentirse a menos que Dios le conceda el arrepentimiento. Toda la salvación, incluyendo el arrepentimiento y la fe, es el resultado de Dios acercándonos, abriendo nuestros ojos, y cambiando nuestros corazones. La paciencia de Dios nos conduce al arrepentimiento (2 Pedro 3:9), como lo hace Su bondad (Romanos 2:4). 

Mientras que el arrepentimiento no es una obra que gana la salvación, el arrepentimiento para salvación da como resultado las obras. Es imposible verdadera y totalmente cambiar tu mentalidad sin que esto cause un cambio en tus actos. En la Biblia, el arrepentimiento resulta en un cambio de conducta. Esta es la razón por la que Juan el Bautista exhortaba a la gente con estas palabras, “Haced, pues, frutos dignos de arrepentimiento” (Mateo 3:8). Una persona que verdaderamente se ha arrepentido y ha pasado de rechazar a Cristo a la fe en Cristo, lo hará evidente por un cambio en su vida (2 Corintios 5:17; Gálatas 5:19-23; Santiago 2:14-26). El arrepentimiento, propiamente definido, es necesario para la salvación. El arrepentimiento bíblico es cambiar tu parecer acerca de Jesucristo y volverte a Dios en fe para salvación (Hechos 3:19). Volverse del pecado no es la definición del arrepentimiento, pero es uno de los resultados de la fe genuina basada en el arrepentimiento respecto al Señor Jesucristo.

01/01/2021

12/28/2020

12/27/20

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 the joy the world gives is not the same as the joy the Spirit gives. Worldly joy or happiness comes and goes as often as waves hitting the shore. It isn’t something you can cling to when you’ve lost a loved one or are facing bankruptcy. The Spirit’s joy or happiness, on the other hand, can stay with you for the long haul. For the believer, the fruit of the Spirit, including joy, is like a bottomless well of water—there’s 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, joy is a free and perfect gift from Him, and 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.

12/26/20

Question: "What is faith in God?"

Answer: Faith in God is trust in Him, based on a true understanding of who He is, as revealed in the Bible. Faith in God involves an intellectual assent to the facts concerning God and a life-changing reliance on those facts.

Faith in God has several components. The first is believing that He actually exists. However, simply believing that God exists is not enough. As James 2:19 explains, the demons believe in God’s existence as well.

After acknowledging that God exists, the second element of faith in God is commitment. Faith that does not result in action is a dead faith, not true faith (James 2:26).

However, even a faith in God that motivates us to action is not enough. For faith in God to be genuine, we must accept Him as He has revealed Himself in Scripture. We are not allowed to accept the attributes of God that we prefer and reject the ones we don’t. If we do not accept God as He is, then we are putting our faith in a false god of our own making. Much “religion” does exactly this, but any religion not based on the Bible is a designer religion with a designer god. For faith in God to be genuine, it must be based on the genuine God. For example, the God of the Bible is triune, so true faith in God must accept the deity and personality of the Son and the Holy Spirit as well as the Father.

There is much confusion today over the nature of faith. It is reported that, when asked to define faith, a little boy in Sunday school responded, “Believing what you know isn’t true.” Many of the “new atheists” place faith against science and evidence. They say that Christians have faith that God exists but that atheists have empirical evidence for science. Christians have faith, but scientists have knowledge. This comparison misunderstands the nature of faith in God.

Faith in God is not a blind leap without any evidence or, even worse, contrary to the evidence. Faith is simply trust. The Christian trusts in God. The scientific atheist has faith in science. If an atheist uses the scientific method to discover a medicine and then takes that medicine, he is exercising faith. He trusts his data, and he trusts that the medicine will cure him, not poison him. Some people may take the medicine with no thought whatsoever as to how it was developed or as to who prepared it. Others may only take the medicine after thoroughly investigating every aspect of the research. One person may take it with great confidence while another person takes it tentatively. In the final analysis, anyone who takes the medicine is exercising faith in the medicine. Ultimately, it is not the strength of the faith that determines if the medicine will work, but the efficacy of the medicine. Great faith in bad medicine will not cure a person. It is the object of faith, not the strength of faith that makes the difference. Uncertainty about a good medicine will not hinder its efficacy, as long as it is taken as prescribed. Faith is not the opposite of doubt; in fact, doubt can exist even in the heart of faith (see Mark 9:24). A person can exercise faith (trust and commitment) while at the same time being unsure about the thing or person he has committed himself to. Someone once defined doubt as “faith seeking understanding.”

Some people may simply trust God because it seems intuitive. They may have been raised in a Christian home and taught the Bible from their earliest remembrance. They have seen God work in the lives of other people, and they simply trust Him. Others may only have come to faith after a thorough examination of the evidence for God. Whether the decision to trust the God of the Bible is intuitive or deliberative, it is the mark of genuine faith.

The atheist likewise may come to his atheism by intuition or after careful deliberation. In the end, he has faith that God does not exist because he trusts either his instincts or his investigation and commits himself to live in a way that is consistent with his beliefs. Contrary to the claims of the new atheists, everyone has some kind of faith—everyone trusts something. It is impossible to live without trusting in something, even if it is only in the reliability of our five senses. The object of our faith is what makes all the difference.

12/26/20

Question: "Does God exist?"

Answer: Whether God exists is the most important question any person can consider. Opinions on God are everywhere, but answering the question does God exist? demands more than a few seconds of attention and involves a wide range of ideas and evidence. Ultimately, what we see in human experience, science, logic, and history leads to a confident answer: yes, God exists.

Often, this question is posed as “Can you prove God exists?” The problem is that, while truth itself is absolute, there are virtually zero instances of absolute proofoutside of pure logic and mathematics. Courtrooms don’t require absolute proof, for that reason; rather, they seek to dispel “reasonable doubt” and consider what’s “most probable.”

It’s equally flawed to demand “proof of God” that no person could ever reject. Neither evidence nor people function that way in the real world. “Encountering” facts and “accepting” them are profoundly different. Airtight, sound arguments are still “unconvincing” to those determined to disbelieve. For that person, it’s not “proof,” even if it would convince almost anyone else. A person’s intent is more influential than any evidence encountered.

That means “faith” is necessary—and not just regarding God’s existence. Perfect knowledge is beyond our ability. Bias and prejudice cloud our views. There will always be a gap between what we can “know” and what we “believe.” This applies equally across the spectrum from skeptics to believers. We cannot possibly know every detail involved every time we sit in a chair, eat food, or climb stairs. Such actions all express a measure of faith. We act, despite what we don’t know, because of what we do know. That’s the essence of biblical faith, including faith in the existence of God. We trust in what is known, leading us to action, despite a less-than-absolute understanding (Hebrews 11:6).

Whether or not one acknowledges God, the decision involves faith. Belief in God does not require blind faith (John 20:29), but neither can it overcome malicious resistance (John 5:39–40). What is fair is to point to human experience, logic, and empirical evidence to inform the answer.

Does God exist? – Human Experience

Discussing the existence of God usually starts with logical arguments. That makes sense, but it’s not how human beings normally operate. No one starts devoid of all perspective, waiting to follow a robotically rational path before forming an opinion. People interpret life based on the world around them. So looking at the existence of God ought to start with experiences. Afterwards, we can use logic to assess those views.

Evidence of God exists in daily human experiences (Romans 1:19–20; Psalm 19:1; Ecclesiastes 3:11). This includes our innate sense of morality. It applies to the apparent design of the universe around us. Human life compels belief that truth, deception, love, hate, goodness, evil, etc., are real and meaningful. The overwhelming majority of people throughout history were inclined to believe in a reality greater than the physical.

Those experiences are not conclusive, of course. Instead, God uses general revelation as an invitation (Revelation 3:20). Common experiences are meant to emphasize that we ought to seek further answers (Matthew 7:7–8). Those who ignore or disdain that invitation don’t have the excuse of being ignorant (Romans 1:18; Psalm 14:1).

Does God exist? – Human Logic

Three of the more powerful logical suggestions of God’s existence are the cosmological, teleological, and moral arguments.

The cosmological argument considers the principle of cause and effect. Each effect is the result of some cause, and each cause is the effect of a prior cause. However, that chain of causes cannot go on infinitely into the past, or else the chain would never actually start. Logic demands something eternally existent and not itself the effect of anything else. Our universe, clearly, is not eternal or uncaused. Logic points to God: the uncreated, eternal measure of all other things, the First Cause of our reality.

The teleological argument examines the structure of the universe. The largest galactic scales, our solar system, our DNA, subatomic particles—everything gives the appearance of having been purposefully arranged. This trait is so strong that even hardened atheists are constantly fumbling to explain away the appearance of design.

Nothing about subatomic particles or forces indicates they must be arranged the way they are. Yet, if they were not exactly as they are, complex matter—and life—would be impossible. Dozens of universal constants coordinate with mind-boggling precision just to make life possible, let alone actual. Science has never observed or explained life arising from non-life, yet it also shows a sudden onset of complex organisms. Archaeologists who see the words I am here on a cave wall would universally assume intelligent action. Meanwhile, human DNA represents a coding structure beyond the ability of the best human engineers. The weight of this evidence, logically, favors the idea of an Intelligent Designer—God—as an explanation.

The moral argument takes note of concepts like good and evil, ethics, and so forth. It’s notable that these are discussions of “what should be,” not merely “what is.” Moral principles are drastically disconnected from the ruthless, selfish reasoning that one would expect of a creature randomly evolved to survive at any cost. The very idea that human beings think in non-physical, moral terms is striking. Beyond that, the fundamental content of human morals across cultures and history is identical.

Further, discussion of moral ideas leads inevitably to a crossroads. Either moral ideas are completely subjective, and therefore meaningless, or they must be grounded in some unchanging standard. Human experience doesn’t support the conclusion that morals mean nothing. The most reasonable explanation for why people think in moral terms and share moral ideals is a real moral law provided by a Moral Lawgiver, i.e., God.

Does God exist? – Human Science

The logical arguments above are inspired by observations. Concepts such as the Big Bang Theory demonstrate, at the very least, the scientific validity of a created, non-eternal universe. Likewise for the structure of DNA. Empirical data lends credibility to the idea of a biblical Creator and contradicts alternative explanations, such as an eternal universe or abiogenesis.

Archaeology also lends support to the Bible. People, events, and places depicted in Scripture have repeatedly been confirmed by secular discoveries. Many of these came after skeptics implied the Bible’s accounts were fictional.

History and literature, for their part, also support the existence of God. The preservation of the Bible is one example. Tracing the existing text so closely to the original events makes it more reliable. Judeo-Christian influence on culture, morality, human rights, and the birth of modern science also strongly indicates an approach aligned with truth.

Does God exist? – God in Us

Each of the prior categories is an entire field of study and the subject of thousands of books. Yet the existence of God is demonstrated most profoundly, for most people, in personal experience. It may be impossible to “prove” to others that you’re happy, for instance, but that doesn’t change the fact that you are. That’s not to say internal perspective outweighs objective truth, but complex truths are often powerfully supported by individual experiences. Changed lives, reformed attitudes, and answers to prayer are all part of our personal perception that God exists.

A personal sense of truth is the most compelling way we know God exists, and it’s God’s intent for all people to experience that sense. God came to earth personally, as a human being (2 Corinthians 4:6), so we could have a personal relationship with Him (John 14:6). Those who sincerely seek God will find Him (Matthew 7:7–8), resulting in the abiding presence of the Holy Spirit (John 14:26–27).

The question does God exist?, therefore, cannot demand an answer using absolute proof, but we can point people to where the weight of evidence leads. Accepting the existence of God is not a blind-faith leap into the dark. It’s a trusting step out of the dark into a well-lit room where many things are made clear.

Pregunta: "¿Existe Dios? ¿Hay evidencia de la existencia de Dios?"

Respuesta: La existencia de Dios no puede ser probada o desmentida. La Biblia dice que debemos aceptar por fe el hecho de que Dios existe, "Pero sin fe es imposible agradar a Dios; porque es necesario que el que se acerca a Dios crea que le hay, y que es galardonador de los que le buscan" (Hebreos 11:6). Si Dios así lo deseara, simplemente podría aparecer y demostrarle a todo el mundo que Él existe. Pero si lo hiciera, no habría necesidad de fe. "Jesús le dijo: porque me has visto, creíste; bienaventurados los que no vieron, y creyeron" (Juan 20:29).

Sin embargo, eso no significa que no hay evidencia de la existencia de Dios. La Biblia declara, "Los cielos cuentan la gloria de Dios, y el firmamento anuncia la obra de sus manos. Un día emite palabra a otro día, y una noche a otra noche declara sabiduría. No hay lenguaje, ni palabras, ni es oída su voz. Por toda la tierra salió su voz, y hasta el extremo del mundo sus palabras" (Salmos 19:1-4). Al mirar las estrellas, al entender la inmensidad del universo, al observar las maravillas de la naturaleza, al ver la belleza de la puesta del sol – vemos que todas ellas apuntan hacia un Dios Creador. Si esto no fuera suficiente, también hay evidencia de Dios en nuestros propios corazones. Eclesiastés 3:11 nos dice, "…y ha puesto eternidad en el corazón de los hombres…". Hay algo en lo profundo de nuestro ser, que reconoce que hay algo más allá de esta vida y alguien más allá de este mundo. Intelectualmente podemos negar este conocimiento, pero la presencia de Dios en nosotros y a nuestro alrededor, todavía está ahí. A pesar de esto, la Biblia nos advierte que algunos seguirán negando la existencia de Dios: "Dice el necio en su corazón: No hay Dios" (Salmos 14:1). Puesto que la gran mayoría de las personas a lo largo de la historia, en todas las culturas, en todas las civilizaciones y en todos los continentes, creen en la existencia de algún tipo de Dios, debe haber algo (o alguien) que cause esta creencia.

Además de los argumentos bíblicos para la existencia de Dios, hay argumentos lógicos. Primero, tenemos el argumento ontológico. La forma más popular del argumento ontológico, usa básicamente el concepto de Dios para probar Su existencia. Este comienza con la definición de Dios como "un ser que no puede ser comparado con otro que jamás se haya concebido". Entonces afirma que existir es mayor que no existir, y por tanto el mayor ser concebible debe existir. Si Dios no existió, entonces Dios no sería el mayor ser concebible – pero eso iría a contradecir la definición misma de Dios. El segundo es el argumento teológico. El argumento teológico dice que ya que el universo despliega tan maravilloso diseño, debe haber habido un diseñador Divino. Por ejemplo, aún si la tierra estuviera unos pocos cientos de millas más cerca o más lejos del sol, no sería capaz de mantener mucha de la vida como lo hace en la actualidad. Si los elementos en nuestra atmósfera fueran diferentes aún en un pequeño porcentaje, cada cosa viviente sobre la tierra moriría. Las probabilidades de una simple molécula de proteína formada por casualidad es 1 en 10 elevado a la potencia 243 (es decir, 10 seguido de 243 ceros). Una simple célula consta de millones de moléculas de proteína.

Un tercer argumento lógico para la existencia de Dios es el denominado argumento cosmológico. Cada efecto debe tener una causa. Este universo y todo lo que en él hay, es un efecto. Debe haber algo que causó que todo existiera. A la larga, debe haber algo "que no tuvo causa" a fin de provocar que todo lo demás exista. Ese algo "que no tuvo causa" es Dios.

Un cuarto argumento es conocido como el argumento moral. Cada cultura a través de la historia ha tenido alguna forma de ley. Todos tienen un sentido de lo correcto y lo erróneo. El asesinato, la mentira, el robo, y la inmoralidad son rechazados casi universalmente. ¿De dónde vino ese sentido de lo correcto y lo erróneo, sino de un Dios santo?

A pesar de todo esto, la Biblia nos dice que la gente va a rechazar el conocimiento claro e innegable de Dios, y en lugar de ello, creer una mentira. Romanos 1:25 declara, "Ya que cambiaron la verdad de Dios por la mentira, honrando y dando culto a las criaturas antes que al Creador, el cual es bendito por los siglos. Amén". La Biblia también proclama que la gente no tiene excusa para no creer en Dios, "Porque las cosas invisibles de él, su eterno poder y deidad, se hacen claramente visibles desde la creación del mundo, siendo entendidas por medio de las cosas hechas, de modo que no tienen excusa" (Romanos 1:20).

La gente afirma rechazar la existencia de Dios porque "no es científico" o "porque no hay pruebas". La razón verdadera es que una vez que la gente admite que hay un Dios, también deben darse cuenta de que son responsables ante Dios y que están necesitados de Su perdón (Romanos 3:23; 8:23). Si Dios existe, entonces somos responsables por nuestras acciones delante de Él. Si Dios no existe, entonces podemos hacer lo que queramos sin tener que preocuparnos porque Dios nos juzgue. Creo que esa es la razón por la que muchos que niegan la existencia de Dios, están tan fuertemente aferrados a la teoría de la evolución – para dar a la gente una alternativa de creer en un Dios Creador. Dios existe y a la larga todo el mundo sabe que Él existe. El hecho mismo de que algunos intenten tan agresivamente refutar Su existencia, es de hecho un argumento para Su existencia.

¿Cómo sabemos que existe Dios? Como cristianos, sabemos que Dios existe porque hablamos con Él todos los días. No lo escuchamos hablar con voz audible, pero sentimos Su presencia, sentimos Su guía, conocemos Su amor, anhelamos Su gracia. Han ocurrido cosas en nuestra vida que no tienen otra explicación posible sino Dios. Dios nos ha salvado tan milagrosamente y ha cambiado nuestras vidas, que no podemos sino reconocer y alabar Su existencia. Ninguno de estos argumentos en sí, pueden persuadir a alguien que rehúsa reconocer lo que es tan claro. Al final, la existencia de Dios debe ser aceptada por fe (Hebreos 11:6). La fe en Dios no es un salto ciego a la oscuridad; este es un paso seguro a una habitación bien iluminada en donde ya se encuentra la mayoría de la gente.

12/19/20

James 1:23-24

"23 For if anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror; 24 for he observes himself, goes away, and immediately forgets what kind of man he was."

Thats how much we need to depend on The Lord every moment of our lives.   As per Pastor Chris, "meditate on The Lord to the point there's no room

In your minds for nothing else."

Giving ourselves completely in full devotion to The Lord.  Let The Lord be the one to worry for you  Yes we have needs, and vicissitudes, trials and temptations cross our ways, and then there is PRAYER.  Communication with our Father.  

It's not as if, He is not aware. Going  to Him gives Him the Honor and Glory. Shows obedience to His commands.  Tells Him that we are His children and that we indeed love Him. Without Him we fail and failure compounds our lives.   And then there is REJOICING in The Lord.  

And that which is so Awesome, is when He walks through your storms, as small or as big, you will know it. His presence is felt, and awe is an awesome feeling. You see, He is with us at all times, and trials He allows to mold us, and to make us perfect in Him.  And with trials he provides a way out, VICTORY, He promised and assured it, He gave it to us in writing, in His word.  Our enemy is readily available to cast darts of doubts.  Well, we take them and cast all that comes our way to The Lord and He makes us triumphant.  It is said so in His word.  

"Philippians 4:13 - I can do all things through Christ who strengthens me."

Psalm 56:3

When I am afraid, I will trust in you.

We are His children.  Our Daddy is powerful and mighty.  

LORD BLESS MY ROYAL FAMILY. 

12/15/20

Romans 15:13 - Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.

John 14:27 - Peace I leave with you, My peace I give to you; not as the world gives do I give to you. Let not your heart be troubled, neither let it be afraid.

Luke 1:37 - For with God nothing shall be impossible.

GOD is a FAITHFUL GOD.  He gave us a perseverant FAIFTH, that endures.  The God of HOPE wants you to abound in HOPE. That's Awesome hope, it's immeasurable.  This HOPE will fill you with joy and peace in believing.  We are EMPOWERED by GOD THE HOLY SPIRIT.  

"Let not your heart be troubled, neither let it be afraid."

Luke 1:37 - For with God nothing shall be impossible.

APPROPRIATE THE POWER OF GOD THROUGH OBEDIENCE. 

praying at all times in the Spirit, with all prayer and supplication. To that end keep alert with all perseverance, making supplication for all the saints, Eph. 6:18

in one THOUGHT!!!

REJOICE!!!!

LORD BLESS MY ROYAL FAMILY. 

Maximiliano

GOD LOVES YOU

12/13/20

For the gifts and the calling of God are irrevocable.

Rom11.29.ESV

Ephesians 2:8

8 For by grace you have been saved through faith, and that not of yourselves; it is the gift of God,

This is an immediate result of our salvation.  We received the gift of FAIFTH.  “McArthur in his bible concordance. explains: . . . Even that faith is part of the gift of God which saves and cannot be exercised by one's own power. Gods grace is preeminent in every aspect of salvation.”

God gave us a persevering faith. We have a command from God to believe in Him.  We should live in perfect obedience, 

The Lord is my portion;

I promise to keep your words. Ps119.57.ESV

Deut. 7:9

Know therefore that the LORD your God is God; He is the faithful God, keeping His covenant of love to a thousand generations of those who love Him and keep His commandments.

"This shall be the sign to you from the Lord, that the Lord will do this thing that he has promised:

Isa38.7.ESV

Jeremiah 17:7 - Blessed [is] the man that trusteth in the LORD, and whose hope the LORD is. 

Read more in my profile 

Keep steady my steps according to your promise, and let no iniquity get dominion over me.

Ps119.133.ESV

Let us hold fast the confession of our hope without wavering, for he who promised is faithful.

Heb10.23.ESV

Psalms 26:2-3

2 Prove me, O LORD, and try me; test my heart and my mind. 

3 For your steadfast love is before my eyes, and I walk in your faithfulness. 

Philippians 4:19 - But my God shall supply all your need according to his riches in glory by Christ Jesus.

If you ask me anything in my name, I will do it.

John14.14.ESV

praying at all times in the Spirit, with all prayer and supplication. To that end keep alert with all perseverance, making supplication for all the saints,

Eph. 6:18

do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.

Phil4.6.ESV

Great is the Lord, and greatly to be praised, and his greatness is unsearchable. 

Ps145.3.ESV

2 Thessalonians 3:16

Now may the Lord of peace himself give you peace at all times and in every way. The Lord be with all of you.

O Lord, our Lord, how majestic is your name in all the earth!

Ps8.9.ESV

Blessed be the Lord forever! Amen and Amen. Psalms 89:52 ESV

REJOICE!!!!

LORD BLESS MY ROYAL FAMILY. 

14-14 DÍAS DE RESTAURACIÓN ESPIRITUAL SIN PREOCUPACIONES

Porque los dones y la vocación de Dios son irrevocables. Rom11.29.ESV 

Efesios 2: 8 8 Porque por gracia habéis sido salvados por la fe, y no por vosotros mismos; es el don de Dios, 

Este es un resultado inmediato de nuestra salvación. Recibimos el regalo de FAIFTH. (McArthur en su concordancia bíblica. Explica:... Incluso esa fe es parte del don de Dios que salva y no puede ser ejercida por el propio poder. La gracia de Dios es preeminente en todos los aspectos de la salvación). 

Dios nos dio una fe perseverante. Tenemos un mandato de Dios de creer en él. Debemos vivir en perfecta obediencia, 

El Señor es mi porción; Prometo cumplir tus palabras. Ps119.57.ESV 

Deut. 7: 9 Conoce, pues, que el SEÑOR tu Dios es Dios; Él es el Dios fiel, que guarda su pacto de amor con mil generaciones de aquellos que lo aman y guardan sus mandamientos. 

"Esta será la señal para ustedes de parte del Señor, que el Señor hará lo que ha prometido: Isa38.7.ESV 

Jeremías 17: 7 - Bienaventurado el varón que confía en el SEÑOR, y cuya esperanza es el SEÑOR. 

Lea mas en mi perfil 

Mantén mis pasos firmes según tu promesa, y ninguna iniquidad se enseñoree de mí. Ps119.133.ESV

Mantengamos firme la confesión de nuestra esperanza sin vacilar, porque fiel es el que prometió. Heb10.23.ESV 

Salmos 26: 2-3 2 Pruébame, oh SEÑOR, y pruébame; prueba mi corazón y mi mente. 3 Porque tu misericordia está delante de mis ojos, y camino en tu fidelidad. 

Filipenses 4:19 - Pero mi Dios suplirá todas vuestras necesidades conforme a sus riquezas en gloria en Cristo Jesús. 

Si me preguntas algo en mi nombre, lo haré. Juan 14.14.ESV 

orando en todo momento en el Espíritu, con toda oración y súplica. Para ello, mantente alerta con toda perseverancia, suplicando por todos los santos, Ef. 6:18 

no se aflijan por nada, antes bien, en todo, por medio de la oración y la súplica con acción de gracias, sean conocidas sus peticiones ante Dios. Y la paz de Dios, que sobrepasa todo entendimiento, guardará sus corazones y sus mentes en Cristo Jesús. Phil4.6.ESV 

Grande es el Señor, y digno de suprema alabanza, y su grandeza es inescrutable. Ps145.3.ESV 

2 Tesalonicenses 3:16 Que el mismo Señor de la paz os dé paz en todo momento y en todos los sentidos. El Señor esté con todos ustedes. 

 ¡Oh Señor, Señor nuestro, cuán glorioso es tu nombre en toda la tierra! Ps8.9.ESV 

¡Bendito sea el Señor por siempre! Amén y amén. Salmos 89:52 Español

 ALEGRENSE Y EL SEÑOR BENDIGA A MI FAMILIA REAL.

12/05/20

"What is unrepentance? What does it mean to be unrepentant?"

An unrepentant person knows that he or she has sinned and refuses to ask God for forgiveness or turn away from the sin. The unrepentant show no remorse for their wrongdoing and don’t feel the need to change. Unrepentance is the sin of willfully remaining sinful.

Repentance is a change of mind that results in a change of action. Repentance leads to life (Acts 11:18), and it is a necessary part of salvation. God commands everyone to repent and have faith in Christ (Acts 2:38; 17:30; 20:21). Unrepentance is therefore a serious sin with dire consequences. The unrepentant live in a state of disobedience to God, unheeding of His gracious call. The unrepentant remain unsaved until they turn from their sin and embrace Christ’s sacrifice on the cross.

King Solomon, the wisest man who ever lived, wrote, “Whoever remains stiff-necked after many rebukes will suddenly be destroyed—without remedy” (Proverbs 29:1). To be stiff-necked is to have a stubborn, obstinate spirit that makes one unresponsive to God’s guidance or correction. The stiff-necked are, by definition, unrepentant.

The apostle Paul warned of the consequences of unrepentance: “Because of your stubbornness and your unrepentant heart, you are storing up wrath against yourself for the day of God’s wrath, when his righteous judgment will be revealed. God ‘will repay each person according to what they have done.’ To those who by persistence in doing good seek glory, honor and immortality, he will give eternal life. But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger. There will be trouble and distress for every human being who does evil” (Romans 2:5–9; cf. Psalm 62:12). There is a judgment coming. The results of righteousness will be beautiful, but the consequences of unrepentance will be harsh.

The book of Revelation shows how inured to sin the sinner can be. During the tribulation, after three different judgments of God, the wicked will remain unrepentant, despite their great suffering (Revelation 9:20–21; 16:8–11). The tragedy is that, even as some people are experiencing the horrendous consequences of their sin, they will continue in their state of unrepentance.

Is there such a thing as an unrepentant Christian? Biblically, to become a Christian, one must repent and believe; a believer in Christ is one who has repented of sin. What, then, of professed believers who live in unrepentant sin? Most likely, they are not saved; they are mere professors, with no work of the Holy Spirit in their hearts. The apostle John states it bluntly: “If we claim to have fellowship with him and yet walk in the darkness, we lie and do not live out the truth” (1 John 1:6). The other possibility is that people claiming to be saved yet living in unrepentant sin are saved but acting in disobedience—in which case their unrepentance is a temporary hardness of heart, and God’s discipline will eventually restore them to fellowship (see 1 Corinthians 5:1–5).

The unrepentant sinner needs to hear the good news of God’s salvation. God’s goodness leads people to repentance (Romans 2:4), and He is a God of forbearance and longsuffering. Christians should confess their own sins, pray for the unrepentant, and evangelize the unsaved: “Opponents [of the truth] must be gently instructed, in the hope that God will grant them repentance leading them to a knowledge of the truth, and that they will come to their senses and escape from the trap of the devil, who has taken them captive to do his will” (2 Timothy 2:25–26).

12/04/20

"How to repent—what does the Bible say?"

Repentance is an important topic in the New Testament.

John the Baptist’s message was “Repent, for the kingdom of heaven has come near” (Matthew 3:2, see also Mark 1:15 and Luke 3:3, 8).

When Jesus started His public ministry, He also called for repentance. Matthew 4:17 records, “From that time on Jesus began to preach, ‘Repent, for the kingdom of heaven has come near.’” Jesus says of repentance, “I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent” (Luke 15:7).

In Mark 6:12, the disciples also “went out and preached that people should repent.” This preaching continued in Acts. Peter preached to Jews, “Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord” (Acts 3:19). Paul preached to Gentiles, “In the past God overlooked such ignorance, but now he commands all people everywhere to repent” (Acts 17:30). And later he testified, “I have declared to both Jews and Greeks that they must turn to God in repentance and have faith in our Lord Jesus” (Acts 20:21). And, similarly, “First to those in Damascus, then to those in Jerusalem and in all Judea, and then to the Gentiles, I preached that they should repent and turn to God and demonstrate their repentance by their deeds” (Acts 26:20).

As demonstrated in the passages above, repentance is an important part of an initial response to the gospel, but it is also an important part of the life of the Christian. Writing to the church at Corinth, Paul says, “Now I am happy, not because you were made sorry, but because your sorrow led you to repentance. For you became sorrowful as God intended” (2 Corinthians 7:9). To the church at Ephesus, Jesus says, “Consider how far you have fallen! Repent and do the things you did at first” (Revelation 2:5).

Even though repentance is extremely important, there is no Scripture passage that explains what repentance means or how to do it. This is probably because repentance is not an inherently theological word. When people heard the command to repent, they knew what it meant because it was a normal word with a normal meaning. Essentially, repent means “to change one’s mind” about something (Thayer’s Greek Lexicon, metanoeo). Of course, when a person has a change of mind about something, the result is a change of behavior as well. If a driver is headed south on a highway and suddenly realizes that he is going the wrong direction, he will then get off at the next exit and head in the opposite direction. He has repented—he has changed his mind about the direction he should be driving. If he realizes he is going the wrong direction but decides to continue on without making any changes, he has not really repented. He has, by his actions, shown that he is just fine with the current direction of travel. In the New Testament, repentance is associated with a change of mind about sin.

Saying, “Sorry,” being sorry, or even feeling sorry are not the same as repenting. A person can feel emotionally sorry for something without addressing the underlying issue. “Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death” (2 Corinthians 7:10). Judas felt great remorse over what he had done to Jesus, but he did not repent. Instead, he committed suicide (Matthew 27:3–5). Peter also felt great remorse over his denial of Christ (Matthew 26:75), but in his case it did result in genuine repentance and a change of direction, as later he boldly proclaimed Christ in the face of persecution (see Acts 4).

When a person is doing something that he has chosen to do and may even enjoy a great deal, but then, based on his exposure to the Word of God, he repents, it means he has changed his mind about it. The repentant person comes to believe what she once loved is wrong and that she should stop doing it. In accepting the gospel, repentance is the flip side of faith. It is possible that someone can become convinced that what he has been doing is wrong and then attempt to “mend his ways”—and he may even succeed. But if such a person does not place his faith in Christ and the righteousness He provides, then he is simply trusting his own moral reformation. Biblical repentance is the recognition that we are helpless to save ourselves—it is turning from sin and to the One who paid for it and can forgive it.

So how does a person repent? Like faith, repentance is a response to the work of God, who convicts and convinces a person that he is in error. In Acts 11:18, the Jewish believers “praised God, saying, ‘So then, even to Gentiles God has granted repentance that leads to life.’” Second Timothy 2:25 highlights the same thing: “Opponents must be gently instructed, in the hope that God will grant them repentance leading them to a knowledge of the truth.” These verses indicate a tension between God’s work and human responsibility. We gently instruct sinners in the hope that this intervention will be the means that God uses to bring them to repentance. It is the truth of God’s Word lovingly and accurately presented that God uses to bring about repentance.

If a person is having an extramarital affair, he or she may “know” or “believe” that it is morally wrong. However, repentance that results in a genuine change of mind would cause the adulterer to cut off the relationship. If a person really wants to repent, he needs to not only mentally agree that a thing is wrong, but ask himself, “If I really believe this is wrong, what will I do differently?” And the answer will be to do that different thing. As John the Baptist said, “Produce fruit in keeping with repentance” (Luke 3:8). He followed the command with some specific examples in Luke 3:10–14:

“‘What should we do then?’ the crowd asked. John answered, ‘Anyone who has two shirts should share with the one who has none, and anyone who has food should do the same.’

“Even tax collectors came to be baptized. ‘Teacher,’ they asked, ‘what should we do?’ ‘Don’t collect any more than you are required to,’ he told them.

“Then some soldiers asked him, ‘And what should we do?’ He replied, ‘Don’t extort money and don’t accuse people falsely—be content with your pay.’”

An unbeliever’s desire to know how to repent and trust in Christ is evidence that God is working. If a believer wants to repent of sin that has crept into her life, it is because the Holy Spirit is working in the life of that believer. However, it is possible for a person to come to the point of admitting that a particular attitude or behavior is wrong but then refuse to submit to God’s truth regarding a change. That’s not repentance. Repentance is agreeing with God’s evaluation of the sin and then being willing to follow God’s leading in a new direction.

A person will be in a better position to repent if he is continually feeding on God’s truth through reading and studying the Bible, listening to biblical preaching and teaching, filling the mind with truth so that the mind begins to think the thoughts of God, and associating with like-minded Christians who will foster accountability. In some cases, a Christian may know that something is wrong and that she should change, but she doesn’t really want to. In that case, there is nothing wrong with praying, “Father, I know that I should change, but I am unwilling—please make me willing.”

12/03/20

Is there one true church? Which one is it?

When a person asks, "Which church is the true church?" he or she is often asking which denomination is correct. Is the true church Baptist? Episcopalian? Pentecostal? It's a good question, but it's important to understand that the church is not a visible building or organization. Rather, the true church is the family of all those who have faith in Jesus Christ and are born again by the power of the Holy Spirit (John 3:3).

The New Testament defines the church in two distinct ways. First, the church comprises all believers. This is often called the universal church. Second, the New Testament also uses the word church in the sense of a local group of believers who meet together to worship God. For example, there is the church at Jerusalem (Acts 8:1), the church at Ephesus (Revelation 2:1), and the church which met in Nympha's house (Colossians 4:15). Together, saved members of local churches are part of the universal church.

The wide variety of churches today can make sorting out the truth difficult. The Roman Catholic Church claims to be the only true church. So does the Mormon Church. Protestants reject those claims of exclusivity and view the church as all people who have faith in Jesus Christ. Even among Protestant denominations, there is diversity regarding beliefs and practices. 

Does any one church or denomination possess all the truth in every detail? Probably not. But there are churches which have more of the truth than others. The Word of God is the basis for evaluation of any church or church group. Do the church's teachings show fidelity to Scripture? Do the church's leaders meet the requirements of 1 Timothy 3 and Titus 1? Does the pastor "hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine" (Titus 1:9)? Are the church's members devoted to the Word, to "the fellowship, to the breaking of bread and the prayers" (Acts 2:42)? If these questions can be answered "yes," then the church is most likely a "true" one.

Of course, being a member of a Bible-teaching local church is important (Hebrews 10:25). But more important than joining a church is knowing you are born again (2 Corinthians 13:5). No church can save you. Only Jesus saves, by grace through faith in His death and resurrection (Ephesians 2:8-9; Romans 10:9-10).

¿Hay una iglesia verdadera?

Cuando una persona pregunta: "¿Cuál iglesia es la verdadera iglesia?" él o ella a menudo pregunta qué denominación es la correcta. ¿Es la iglesia Bautista, Episcopal, o Pentecostal verdadera? Es una buena pregunta, pero es importante entender que la iglesia no es un edificio u organización visible. Más bien, la verdadera iglesia es la familia de todos aquellos que tienen fe en Jesucristo y nacen de nuevo por el poder del Espíritu Santo (Juan 3:3). 

El Nuevo Testamento define a la iglesia de dos maneras distintas. Primero, la iglesia comprende a todos los creyentes. Esto a menudo se llama la iglesia universal. Segundo, el Nuevo Testamento también usa la palabra iglesia en el sentido de un grupo local de creyentes que se reúnen para adorar a Dios. Por ejemplo, está la iglesia en Jerusalén (Hechos 8:1), la iglesia en Éfeso (Apocalipsis 2:1) y la iglesia que se reunió en la casa de Ninfas (Colosenses 4:15). Juntos, los miembros salvos de las iglesias locales son parte de la iglesia universal. 

La gran variedad de iglesias de hoy puede dificultar la solución de la verdad. La Iglesia Católica Romana dice ser la única iglesia verdadera. Lo mismo ocurre con la Iglesia Mormona. Los protestantes rechazan esos reclamos de exclusividad y ven a la iglesia como todas las personas que tienen fe en Jesucristo. Incluso entre las denominaciones protestantes, hay diversidad con respecto a las creencias y prácticas. 

¿Alguna iglesia o denominación posee toda la verdad en cada detalle? Probablemente no. Pero hay iglesias que tienen más de la verdad que otras. La Palabra de Dios es la base para la evaluación de cualquier iglesia o grupo de iglesias. ¿Las enseñanzas de la iglesia muestran fidelidad a las Escrituras? ¿Los líderes de la iglesia cumplen con los requisitos de 1 Timoteo 3 y Tito 1? ¿El pastor "se mantiene firme en la palabra fidedigna tal como se enseñó, para que pueda dar instrucción en sana doctrina" (Tito 1:9)? ¿Los miembros de la iglesia están dedicados a la Palabra, a "la comunión, al partimiento del pan y a las oraciones" (Hechos 2:42)? Si estas preguntas se pueden responder "sí", entonces la iglesia probablemente sea "verdadera". 

Por supuesto, ser miembro de una iglesia local que enseña la Biblia es importante (Hebreos 10:25). Pero más importante que unirse a una iglesia es saber que has nacido de nuevo (2 Corintios 13:5). Ninguna iglesia puede salvarte. Solo Jesús salva, por gracia a través de la fe en su muerte y resurrección (Efesios 2:8-9, Romanos 10:9-10). 

12/02/20

Should a Christian be involved in the ecumenical movement?

Ecumenism a religious movement that seeks to unite all Christians and bring the various denominations together in mutual cooperation. The word comes from the Greek oikoumene, which means "the whole inhabited world." Ephesians 4:3 says that Christians should be "eager to maintain the unity of the Spirit in the bond of peace." John 17:21 notes Christ's desire "that they may all be one, just as you, Father, are in me, and I in you." So, biblically, Christians should pursue unity with one another. But how does this apply to the contemporary ecumenical movement?

The modern ecumenical movement often goes beyond uniting Christians and seeks to connect Protestants, Catholics, and non-Christian religions. Modern ecumenical leaders promote "interfaith dialogue" with Mormons, Islamists, Hindus, Buddhists, Wiccans, Universalists, and a variety of New Age belief systems. Such efforts are at odds with the concept of Christian unity as presented in Scripture. While there is room for discussion with those outside of Christianity, to accept all religions as equally valid is to deny the uniqueness of Jesus and the Christian faith.

Some partnerships are not really an issue. Believers from almost any background can cooperate to fight poverty, for example, or to take a pro-life stand. However, in other areas partnerships can send the wrong message or contradict a church's beliefs. For example, recent attempts to bridge differences between Protestant and Catholic theology have included joint statements on salvation and the inspiration of Scripture. To sign a statement that compromises core biblical teaching is dangerous. Doctrines such as salvation by grace alone (Ephesians 2:8-9) and the authority of Scripture (1 Timothy 3:16-17) should not be compromised for the sake of a synthetic unity.

A desire for ecumenicalism cannot ignore the Bible's commands to maintain the purity of the gospel (Galatians 1:6-9; 2 Peter 2:1; Jude 1:3-4). Christians must "test everything; hold fast what is good" (1 Thessalonians 5:21). It's significant that, immediately following Paul's anathema on apostates, he asks, "For am I now seeking the approval of man, or of God? Or am I trying to please man?" (Galatians 1:10). At the heart of modern ecumenicalism is a desire to please men instead of God.

On a positive note, a denomination is itself "ecumenical" in the sense that it consists of many churches working together with common beliefs. This coalition shares resources, serves local churches, and reaches others in world missions. Negatively, denominational ties that are too strong or centralized can lessen the ability of a local church to follow God's will for its members.

Christians are called to unity, but not at all costs. Doctrine is paramount, especially when it concerns the person and work of Christ. Modern ecumenical efforts are often all too ready to part with biblical teachings. Therefore, we must take care when evaluating potential partnerships. If unity can be had without compromising fundamental Christian belief, then unity should be pursued. As 17th-century Lutheran theologian Rupertus Meldenius said, "In essentials unity, in non-essentials liberty, in all things charity."

¿Debería un cristiano involucrarse en el movimiento ecuménico?

El ecumenismo es un movimiento religioso que busca unir a todos los cristianos y reunir a las diversas denominaciones en cooperación mutua. La palabra proviene del griego oikoumene, que significa "el mundo completo habitado". Efesios 4:3 dice que los cristianos deben estar "ansiosos de mantener la unidad del Espíritu en el vínculo de la paz". Juan 17:21 toma nota del deseo de Cristo "de que todos sean uno, así como tú, Padre, estás en mí y yo en ti". Entonces, bíblicamente, los cristianos deberían buscar la unidad entre ellos. Pero, ¿cómo se aplica esto al movimiento ecuménico contemporáneo? 

El movimiento ecuménico moderno a menudo va más allá de unir a los cristianos y busca conectar a protestantes, católicos y religiones no cristianas. Los líderes ecuménicos modernos promueven el "diálogo interreligioso" con mormones, islamistas, hindúes, budistas, wiccanos, universalistas y una variedad de sistemas de creencias de la Nueva Era. Tales esfuerzos están en desacuerdo con el concepto de unidad cristiana tal como se presenta en las Escrituras. Si bien hay espacio para el debate con aquellos que están fuera del cristianismo, aceptar todas las religiones como igualmente válidas es negar la singularidad de Jesús y la fe cristiana. 

Algunas asociaciones no son realmente un problema. Los creyentes de casi cualquier fondo pueden cooperar para luchar contra la pobreza, por ejemplo, o tomar una posición pro vida. Sin embargo, en otras áreas, las asociaciones pueden enviar un mensaje equivocado o contradecir las creencias de una iglesia. Por ejemplo, los recientes intentos de salvar las diferencias entre la teología protestante y católica han incluido declaraciones conjuntas sobre la salvación y la inspiración de la Escritura. Firmar una declaración que comprometa la enseñanza bíblica básica es peligroso. Las doctrinas tales como la salvación por gracia solamente (Efesios 2:8-9) y la autoridad de la Escritura (1 Timoteo 3:16-17) no deben verse comprometidas por el bien de una unidad sintética. 

Un deseo de ecumenismo no puede ignorar los mandamientos de la Biblia para mantener la pureza del evangelio (Gálatas 1:6-9, 2 Pedro 2:1, Judas 1:3-4). Los cristianos deben "probar todo, retener lo que es bueno" (1 Tesalonicenses 5:21). Es significativo que, inmediatamente después del anatema de Pablo sobre los apóstatas, él pregunte: ¿busco ahora el favor de los hombres, o el de Dios? ¿O trato de agradar a los hombres?" (Gálatas 1:10). En el corazón del ecumenismo moderno está el deseo de agradar a los hombres en lugar de a Dios. 

En un sentido positivo, una denominación es en sí misma "ecuménica" en el sentido de que consiste en muchas iglesias que trabajan juntas con creencias comunes. Esta coalición comparte recursos, sirve a iglesias locales y llega a otros en misiones mundiales. Negativamente, los lazos denominacionales que son demasiado fuertes o centralizados pueden disminuir la capacidad de una iglesia local para seguir la voluntad de Dios para sus miembros. 

Los cristianos están llamados a la unidad, pero no a toda costa. La doctrina es primordial, especialmente cuando se trata de la persona y el trabajo de Cristo. Los esfuerzos ecuménicos modernos a menudo están demasiado listos para separarse de las enseñanzas bíblicas. Por lo tanto, debemos tener cuidado al evaluar posibles asociaciones. Si se puede lograr la unidad sin comprometer la creencia cristiana fundamental, entonces se debe buscar la unidad. Como dijo el teólogo luterano del siglo XVII, Rupertus Meldenius, "en lo esencial la unidad, en lo no esencial la libertad, en todas las cosas, la caridad".

12/01/20

How can I heal from the pain of betrayal?

There is perhaps no greater insult to relationship than betrayal. Betrayal robs us of a sense of security. Someone close to us has proven untrustworthy. Most of us have felt the sting of betrayal; likely most of us have even inflicted it. So what do we do about it? 

There are obvious dangers in not overcoming the pain betrayal causes—losing the ability to trust, becoming a betrayer in retaliation or self-defense, not acknowledging the betrayal and thereby exposing ourselves to further hurt, emotional numbing to avoid the pain (which will eventually lead to an inability to experience joy as well). We work through the pain so that we might trust again, so that we might find the true foundation of our security. 

Jesus was not immune to betrayal. Judas, one of the twelve disciples, a friend whom Jesus trusted with the group's finances, turned Him in to be crucified. What is perhaps worse is that Judas accepted thirty pieces of silver in exchange for the life of his friend (Matthew 26:14-16). He betrayed Jesus with a kiss of greeting (Matthew 26:49). Jesus knew that Judas would betray Him, yet He chose to bring the man into His inner fellowship. Jesus called Judas "friend," even after the kiss that would lead to Jesus' arrest. 

On a smaller scale, Peter betrayed Jesus. The disciple who vowed to follow Jesus to death (Matthew 26:33-35), three times denied even knowing Jesus. After His resurrection, Jesus restored Peter, giving the man three opportunities to affirm his love for Jesus and confirming His trust in the disciple (John 21:15-19). 

David, too, experienced the sting of betrayal. In Psalm 55:12-15 he writes, "For it is not an enemy who taunts me—then I could bear it; it is not an adversary who deals insolently with me—then I could hide from him. But it is you, a man, my equal, my companion, my familiar friend. We used to take sweet counsel together; within God's house we walked in the throng. Let death steal over them; let them go down to Sheol alive; for evil is in their dwelling place and in their heart." David was no stranger to the torment of enemies, but even that seemed less painful than betrayal from a friend. Let's look at David's response. 

But I call to God, and the LORD will save me. Evening and morning and at noon I utter my complaint and moan, and he hears my voice. He redeems my soul in safety from the battle that I wage, for many are arrayed against me. God will give ear and humble them, he who is enthroned from of old, Selah, because they do not change and do not fear God. (Psalm 55:16-19) 

David's first response was to experience the pain of betrayal. He did not minimize his sense of hurt. He poured it out to God. We, too, must acknowledge when we have been hurt. And then we need to share that hurt with someone who understands. God understands. Not only was Jesus betrayed in His time on earth. God has been, in a sense, betrayed by His creation. He created us that we might glorify Him and enjoy Him. Instead of fellowshipping with Him, we sinned against Him, and He had to redeem us. Because God so easily relates with our pain, we can pour out our hurt to Him in prayer. When the betrayal is deep, it can be helpful to talk with a trusted friend or counselor as well. Be wise to refrain from gossip in doing this. 

Next, David realized his behaviors needed to be altered. He recognized that he could not trust his friend in the same way. Psalm 55:20-21 says, "My companion stretched out his hand against his friends; he violated his covenant. His speech was smooth as butter, yet war was in his heart; his words were softer than oil, yet they were drawn swords." David understood his friend's true heart. 

It needs to be said that not all betrayers commit their act intentionally. Judas and David's friend certainly did. Peter did not. Sometimes friends betray us simply because they are sinful human beings (just like us). It is still wise to recognize that these people may not be as trustworthy as we once believed. However, it would be unwise to paint them with a broad brush, declaring them evil and unworthy of reconciliation. 

The final step in overcoming the pain of betrayal is that of forgiveness. When we forgive someone, we are really giving ourselves a gift. Especially when people intentionally inflict pain on us, our withholding of forgiveness hurts us more than it does them. To forgive someone is to give up our right to vengeance. We acknowledge that their act was wrong, we might be more careful in trusting them with certain issues, but we do not attempt to get back at them. We don't betray someone who betrayed us. Instead, like David did, we leave it in God's hands. David concludes his Psalm this way: "Cast your burden on the Lord, and he will sustain you; he will never permit the righteous to be moved. But you, O God, will cast them down into the pit of destruction; men of blood and treachery shall not live out half their days. But I will trust in you" (Psalm 55:22-23). God will take care of evildoers. And He will take care of us. 

Betrayal is a robbing of security through a breaking of trust. We overcome the heartache it causes by giving our pain to God. We call the betrayal for what it is, reconsider our personal boundaries, and recognize that only God is truly trustworthy. We tell Him our pain and allow Him to handle those who would hurt us. 

11/30/20

Why should we forgive?

There is something exquisitely sweet about holding a grudge. The ability to withhold forgiveness and indulge in self-righteous feelings is a heady power. God is the God of justice. Wrongs should be righted. And we deserve to feel contempt for those who hurt us. Except that it's all a lie. Refusing to forgive doesn't grant us power, it enslaves us to sin. And feeling contempt for others very rarely makes a significant difference in their lives. Absolutely no good whatsoever comes from refusing to forgive. This is why Jesus said we are to forgive one another seventy times seven (Matthew 18:22). We should forgive so much that it becomes second nature—our automatic response to offenses. 

God gives us two very good reasons in Scripture for why we should forgive. First, God commands us to forgive others. God forgave us while we were His enemies (Romans 5:10), and we should do likewise with one another. Second, those who do not forgive others indicate that they themselves have not been forgiven because a truly regenerated heart is a forgiving heart (Matthew 6:14-15). If we are filled with resentment and bitterness, we are exhibiting the "works of the flesh," not the fruit of the Spirit which is evidence of true salvation (Galatians 5:19-23).

Most importantly, when we disobey one of God's commands, such as the command to forgive, we sin against Him. In refusing to forgive another person, we sin against that person, but also against God. Considering that God puts our transgressions as far from Him as the east is from the west (Psalm 103:12), He expects us to extend this same grace to others. Our sin against God is infinitely more egregious than anything another person can do to us. Jesus' parable of the unforgiving servant (Matthew 18:23-35) illustrates this truth. The servant had been forgiven a massive debt—symbolic of the debt of sin we owe to God—then refused to forgive a minor debt of a friend. The lesson of the parable is that if God's forgiveness toward us is limitless, so should ours be limitless toward others (Luke 17:3-4).

11/29/20

How can I extend forgiveness to those who sin against me?

The Bible is clear we are to forgive those who sin against us (Matthew 6:12; 18:21-22). But how are we to forgive others?

The Lord's Prayer offers insight into this area. Matthew 6:12 states, "Forgive us our debts, as we also have forgiven our debtors." First, we pray regarding forgiveness. Forgiving someone who has hurt us is often not easy. We need God's power to release bitterness or any grudge we might hold against them.

Second, remember the forgiveness God has given to you. When we remember the many sins God has forgiven in our own lives, it is easier to give mercy to those who have hurt us.

Third, realize forgiveness is connected with our spiritual maturity. If we want to grow in Christ, we must be willing to forgive others, following His example. He has forgiven us, setting a model for our own lives.

Fourth, from a practical standpoint it is also helpful to realize not forgiving someone else hurts us more than it hurts the other person. Often, the other person will move forward in life without concern while you are the one dwelling on how they have hurt you, allowing it to continue causing you problems in the present. Your best choice is to offer forgiveness, even if only in your own mind, to allow yourself to focus on new and productive areas of life rather than letting past problems consume the life God desires for you to use to have greater impact (Philippians 3:13-14).

Fifth, a wonderful way to forgive someone who has sinned against you is to focus your life on loving and serving others. First Peter 4:8 teaches, "Above all, keep loving one another earnestly, since love covers a multitude of sins." Proverbs 10:12 says, "Hatred stirs up strife, but love covers all offenses." Living a life of love is the best way to move beyond the pain of past hurts.

Sixth, in some cases you may feel the need for some kind of reconciliation with someone who has sinned against you. For conflicts among believers, Matthew 18:15-20 offers a pattern to help. First, go to the person and address the issue. If this does not work or is not possible or safe, take one or two others with you. Third, if this fails, take the problem to your local church congregation. Fourth, if these actions do not work, then no longer associate with the person as a believer. These actions can help reconcile many Christian relationships and help with the forgiveness that may need to take place.

Remember, our goal is to live for God, forgiving others as He has forgiven us. When we do, we rely on His strength to help us forgive, a power much greater than our own ability to let go of past hurts from others.

11/28/20

What is Christian redemption? What does it mean to be redeemed?

Redemption is a biblical word that means "a purchase" or "a ransom." Historically, redemption was used in reference to the purchase of a slave's freedom. A slave was "redeemed" when the price was paid for his freedom. God spoke of Israel's deliverance from slavery in Egypt in this way: "I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from slavery to them, and I will redeem you with an outstretched arm and with great acts of judgment" (Exodus 6:6). The use of redemption in the New Testament includes this same idea. Every person is a slave to sin; only through the price Jesus paid on the cross is a sinful person redeemed from sin and death.

In Scripture, it is clear every person stands in need of redemption. Why? Because every person has sinned (Romans 3:23). The following verse then reveals we are "justified by his grace as a gift, through the redemption that is in Christ Jesus" (Romans 3:24). Hebrews 9:15 says that Jesus "is the mediator of a new covenant . . . since a death has occurred that redeems them from the transgressions committed under the first covenant."

Redemption provides several benefits for the believer: eternal life (Revelation 5:9-10), forgiveness of sin (Ephesians 1:7), a right relationship with God (Romans 5:17), peace with God (Colossians 1:18-20), the Holy Spirit to live within (1 Corinthians 6:19-20), and adoption into God's family (Galatians 4:5). Titus 2:13-14 says Jesus "gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession."

When we are redeemed, we become different people. When God redeemed Israel from slavery in Egypt, He made them a new nation and gave them a new land. Likewise, the Christian has a new identity in Christ. No longer is the Christian a captive to sin and death. Instead, he has become a citizen of God's kingdom. Christians now live in anticipation of our eternal home with our heavenly Father.

God wants us to see Him as the One who redeems (Isaiah 43:14; 44:6, 24; 49:7). Just as Boaz was the kinsman-redeemer of Ruth (Ruth 3:9), Jesus redeems us (Galatians 3:13). Jesus paid a high price for our redemption, the ultimate sacrifice of His own life to free us from sin.

¿Qué es la redención cristiana?

Redención es una palabra bíblica que significa "una compra" o "un rescate". Históricamente, la redención se usó en referencia a la compra de la libertad de un esclavo. Un esclavo era "redimido" cuando se pagaba el precio por su libertad. Dios habló de la liberación de Israel de la esclavitud en Egipto de esta manera: "Yo soy JEHOVÁ; y yo os sacaré de debajo de las tareas pesadas de Egipto, y os libraré de su servidumbre, y os redimiré con brazo extendido, y con juicios grandes" (Éxodo 6: 6-RVR). El uso de la redención en el Nuevo Testamento incluye esta misma idea. Toda persona es esclava del pecado; solo a través del precio que Jesús pagó en la cruz una persona pecadora es redimida del pecado y la muerte. 

En las Escrituras, está claro que cada persona necesita redención. ¿Por qué? Porque toda persona ha pecado (Romanos 3:23). El siguiente versículo revela que "[…] por su gracia son justificados gratuitamente mediante la redención que Cristo Jesús efectuó." (Romanos 3:24). Hebreos 9:15 dice que "Cristo es mediador de un nuevo pacto, [...] él ha muerto para liberarlos de los pecados cometidos bajo el primer pacto." 

La redención proporciona varios beneficios para el creyente: vida eterna (Apocalipsis 5: 9-10), perdón de pecados (Efesios 1: 7), reconciliación con Dios (Romanos 5:17), paz con Dios (Colosenses 1: 18- 20), residencia del Espíritu Santo en nosotros (1 Corintios 6: 19-20), y la adopción en la familia de Dios (Gálatas 4: 5). Tito 2: 13-14 dice que Jesús "se entregó por nosotros para rescatarnos de toda maldad y purificar para sí un pueblo elegido, dedicado a hacer el bien." 

Cuando somos redimidos, nos convertimos en personas diferentes. Cuando Dios redimió a Israel de la esclavitud en Egipto, los convirtió en una nueva nación y les dio una nueva tierra. Del mismo modo, el cristiano tiene una nueva identidad en Cristo. El cristiano ya no es cautivo del pecado y la muerte. En cambio, se ha convertido en ciudadano del reino de Dios. Los cristianos ahora vivimos anticipando nuestro hogar eterno con nuestro Padre celestial. 

Dios quiere que lo veamos como el que redime (Isaías 43:14; 44: 6, 24; 49: 7). Así como Booz fue el pariente redentor de Rut (Rut 3: 9), Jesús nos redime (Gálatas 3:13). Jesús pagó un alto precio por nuestra redención, el sacrificio último de su propia vida para liberarnos del pecado. 

11/27/20

Christian reconciliation - What is it? Why do we need to be reconciled to God? 

To reconcile is to make right or to harmonize. Reconciliation involves different parties coming to the same position, and it always involves change. Obviously, if enemies are to be reconciled, there must be some kind of change, or friendship will be impossible.

Christian reconciliation is the idea of being made right with God. Before we go any further, we should clarify that our relationship with God was broken through no fault of God's. It was we who ran away from God, not vice versa (Genesis 3:8). God is perfect and we are not (Romans 3:23). He does not need to change, make concessions, or find some middle ground of cooperation with us. We are the ones that need changing.

Because of our sin, we were actually the enemies of God (Romans 5:10). Amazingly, Christ took the first step to reconcile us to Himself. "In Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation" (2 Corinthians 5:19). God wanted us to be reconciled. He knew we could not solve our sin problem ourselves. So He provided a way for us to be made right with Him through Christ.

Believers have their sins forgiven, a necessary step in reconciliation with God. Colossians 1:21-22 says, "You, who once were alienated and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him." We are no longer "alienated;" we are now forgiven, transformed, and reconciled. Because of what Jesus did for us on the cross, we can have fellowship with God.

Now, rather than seeing us as enemies, Christ calls us "friends" (John 15:15). Jesus is our peace; He is our mediator who makes us right with God. "Since we have been justified by faith, we have peace with God through our Lord Jesus Christ" (Romans 5:1).

Not only do we enjoy peace with God as a result of Christ's sacrifice, we also have peace with our brothers and sisters in Christ. Varied backgrounds, natural antagonisms, old grudges—none of it matters to those who have been born again. "There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus" (Galatians 3:28). Ephesians 2:14-16 emphasizes the reconciliation that God has established between Jews and Gentiles: "For he himself is our peace . . . that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility."

"Blessed are the peacemakers," Jesus said, and He should know (Matthew 5:9). Jesus made a way to exchange our sinful, broken lives for forgiven, connected lives. He replaced the enmity with intimacy. Just as Hosea pursued his unfaithful wife and restored her to a proper relationship (Hosea 3), God has pursued us and sought reconciliation. "He brought me to the banqueting house, and his banner over me was love" (Song of Solomon 2:4).

¿Qué es la reconciliación cristiana?

Reconciliar es corregir o armonizar. La reconciliación implica que diferentes partes lleguen a la misma posición, y siempre implica un cambio. Obviamente, si los enemigos deben reconciliarse, debe haber algún tipo de cambio, o la amistad será imposible. 

La reconciliación cristiana es la idea de restaurar la relación con Dios. Antes de continuar, debemos aclarar que nuestra relación con Dios se rompió sin mediar ningún error de parte de Dios. Fuimos nosotros los que huimos de Dios, no al revés (Génesis 3: 8). Dios es perfecto y nosotros no (Romanos 3:23). No necesita cambiar, hacer concesiones o encontrar algún punto intermedio de cooperación con nosotros. Nosotros somos los que necesitamos cambiar. 

Debido a nuestro pecado, en realidad éramos enemigos de Dios (Romanos 5:10). Sorprendentemente, Cristo dio el primer paso para reconciliarnos con él. "En Cristo, Dios estaba reconciliando al mundo consigo mismo, no tomándole en cuenta sus pecados y encargándonos a nosotros el mensaje de la reconciliación." (2 Corintios 5:19). Dios quería que fuéramos reconciliados. Él sabía que no podíamos resolver nuestro problema de pecado nosotros mismos. Así que Él proporcionó una manera para que reconciliarnos con Él a través de Cristo. 

Los creyentes tienen sus pecados perdonados, un paso necesario en la reconciliación con Dios. Colosenses 1: 21-22 dice: "En otro tiempo ustedes, por su actitud y sus malas acciones, estaban alejados de Dios y eran sus enemigos. Pero ahora Dios, a fin de presentarlos santos, intachables e irreprochables delante de él, los ha reconciliado en el cuerpo mortal de Cristo mediante su muerte". Ya no estamos "alejados", más bien ahora estamos perdonados, transformados, y reconciliados. Debido a lo que Jesús hizo por nosotros en la cruz, podemos tener comunión con Dios. 

Ahora, en lugar de vernos como enemigos, Cristo nos llama "amigos" (Juan 15:15). Jesús es nuestra paz; él es nuestro mediador que nos hace justos ante Dios. "En consecuencia, ya que hemos sido justificados mediante la fe, tenemos paz con Dios por medio de nuestro Señor Jesucristo." (Romanos 5: 1). 

No solo disfrutamos de la paz con Dios como resultado del sacrificio de Cristo, también tenemos paz con nuestros hermanos y hermanas en Cristo. Personas de variados trasfondos, antagonismos naturales, viejos rencores, nada de eso es importante para aquellos que han nacido de nuevo. "No hay judío ni griego, no hay esclavo ni libre, no hay hombre ni mujer, porque todos ustedes son uno en Cristo Jesús" (Gálatas 3:28). Efesios 2: 14-16 enfatiza la reconciliación que Dios ha establecido entre judíos y gentiles: "Porque Cristo es nuestra paz [...] para crear en sí mismo de los dos pueblos una nueva humanidad al hacer la paz, para reconciliar con Dios a ambos en un solo cuerpo mediante la cruz, por la que dio muerte a la enemistad." 

"Bienaventurados los pacificadores", dijo Jesús, y ciertamente lo sabe (Mateo 5: 9). Jesús creó un camino de intercambiar nuestras vidas pecaminosas y quebrantadas por vidas perdonadas y conectadas. Reemplazó la enemistad con intimidad. Así como Oseas persiguió a su esposa infiel y la restauró a una relación apropiada (Oseas 3), Dios nos persiguió y buscó la reconciliación. "Me llevó a la sala del banquete, y sobre mí enarboló su bandera de amor." (Cantar de los Cantares 2: 4). 

11/26/30

“What does it mean to walk in the Spirit?"

Believers have the indwelling Spirit of Christ, the Comforter who proceeds from the Father (John 15:26). The Holy Spirit assists believers in prayer (Jude 1:20) and “intercedes for God’s people in accordance with the will of God” (Romans 8:27). He also leads the believer into righteousness (Galatians 5:16–18) and produces His fruit in those yielded to Him (Galatians 5:22–23). Believers are to submit to the will of God and walk in the Spirit.

A “walk” in the Bible is often a metaphor for practical daily living. The Christian life is a journey, and we are to walk it—we are to make consistent forward progress. The biblical norm for all believers is that they walk in the Spirit: “If we live in the Spirit, let us also walk in the Spirit” (Galatians 5:25, KJV; cf. Romans 8:14). In other words, the Spirit gave us life in the new birth (John 3:6), and we must continue to live, day by day, in the Spirit.

To walk in the Spirit means that we yield to His control, we follow His lead, and we allow Him to exert His influence over us. To walk in the Spirit is the opposite of resisting Him or grieving Him (Ephesians 4:30).

Galatians 5 examines the work of the Holy Spirit in the believer. The context is freedom from the Law of Moses (Galatians 5:1). Those who walk in the Spirit “eagerly await by faith the righteousness for which we hope” (verse 5) and are free from the Law (verse 18). Also, those who walk in the Spirit “will not gratify the desires of the flesh” (verse 16). The flesh—our fallen nature under the power of sin—is in direct conflict with the Spirit (verse 17). When the flesh is in charge, the results are obvious (verses 19–21). But when the Spirit is in control, He produces godly qualities within us, apart from the strictures of the Law (verses 22–23). Believers “have crucified the flesh with its passions and desires” (verse 24), and now we walk in the Spirit (verse 25).

Those who walk in the Spirit are united with Him and the bearers of the fruit the Spirit produces. Thus, those who walk in the Spirit walk in love—they live in love for God and for their fellow man. Those who walk in the Spirit walk in joy—they exhibit gladness in what God has done, is doing, and will do. Those who walk in the Spirit walk in peace—they live worry-free and refuse anxiety (Philippians 4:6). Those who walk in the Spirit walk in patience—they are known for having a “long fuse” and do not lose their temper. Those who walk in the Spirit walk in kindness—they show tender concern for the needs of others. Those who walk in the Spirit walk in goodness—their actions reflect virtue and holiness. Those who walk in the Spirit walk in faithfulness—they are steadfast in their trust of God and His Word. Those who walk in the Spirit walk in gentleness—their lives are characterized by humility, grace, and thankfulness to God. Those who walk in the Spirit walk in self-control—they display moderation, constraint, and the ability to say “no” to the flesh.

Those who walk in the Spirit rely on the Holy Spirit to guide them in thought, word, and deed (Romans 6:11–14). They show forth daily, moment-by-moment holiness, just as Jesus did when, “full of the Holy Spirit, [He] left the Jordan and was led by the Spirit into the wilderness” to be tempted (Luke 4:1).

To walk in the Spirit is to be filled with the Spirit, and some results of the Spirit’s filling are thankfulness, singing, and joy (Ephesians 5:18–20; Colossians 3:16). Those who walk in the Spirit follow the Spirit’s lead. They “let the word of Christ dwell in [them] richly” (Colossians 3:16, ESV), and the Spirit uses the Word of God “for teaching, rebuking, correcting and training in righteousness” (2 Timothy 3:16). Their whole way of life is lived according to the rule of the gospel, as the Spirit moves them toward obedience. When we walk in the Spirit, we find that the sinful appetites of the flesh have no more dominion over us.

"¿Qué significa andar en el Espíritu?"

Los creyentes tienen el Espíritu de Cristo, la esperanza de gloria, dentro de ellos (Colosenses 1:27). Aquellos que andan en el Espíritu lo mostrarán cotidianamente, en constante santidad. Esto se deriva del haber elegido conscientemente por la fe, confiar en el Espíritu Santo para ser guiados en pensamiento, palabra, y acciones (Romanos 6:11-14). La negligencia de depender de la guía del Espíritu Santo, resultará en que un creyente que no viva a la altura del llamado y a la posición que provee la salvación (Juan 3:3; Efesios 4:1; Filipenses 1:27). Podemos saber que estamos andando en el Espíritu si nuestras vidas muestran el fruto del Espíritu, el cual es amor, gozo, paz, paciencia, benignidad, bondad, fe, mansedumbre y templanza (Gálatas 5:22-23). Ser lleno (andar) del Espíritu, es lo mismo que permitir que la Palabra de Cristo, (la Biblia), more en abundancia en nosotros (Colosenses 3:16). 

El resultado es agradecimiento, alabanzas y gozo (Efesios 5:18-20; Colosenses 3:16). Los hijos de Dios serán guiados por el Espíritu de Dios (Romanos 8:14). Cuando los cristianos eligen no andar en el Espíritu, y por lo tanto pecan, contristándolo, se ha provisto su restauración a través de la confesión de sus pecados (Efesios 4:30; 1 Juan 1:9). “Andar en el Espíritu” es seguir la guía del Espíritu. Es en esencia “caminar con” el Espíritu, permitiéndole que guíe tus pasos y transforme tu mente. Para resumir, así como hemos recibido a Cristo por fe, Él nos pide que andemos en Él por la fe, hasta que seamos llevados al cielo y escuchemos del Maestro, “¡Bien hecho!” (Colosenses 2:5; Mateo 25:23) 

11/25/20

Spiritual death - what is it?

Death, according to dictionary definitions, is a cessation of vital functions or a lack of life. Spiritual death is our natural state prior to accepting Christ as our savior (Ephesians 2:1; Colossians 2:13). It is a lack of spiritual life, an absence of proper spiritual functioning. God is the eternally existent One, the great "I AM" (Exodus 3:14); He is life. So, really, spiritual death is separation from God, who is life.  

Humans are raised from spiritual death by Jesus. Our Lord, being God incarnate, is associated with life numerous times throughout the New Testament. He is life and comes to give us life (John 1:4; 10:10; 11:25; 14:6; Acts 3:15). Paul says that, before we are saved, we are "dead" in our sins (Ephesians 2:1; Colossians 2:13). When we lack Jesus, we lack life. Therefore we are dead.  

Dead people cannot help themselves. Life does not come from non- life. This is why salvation is all of grace. We are incapable of doing anything to save ourselves; only Jesus, the Author of Life, can save us (Ephesians 2:8-10). Romans 6:23 says, "For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord." Man is sinful—spiritually dead—but God gives life.  

"How can an infant be born spiritually dead?" you might ask. Spiritual death became a reality for humanity after the Fall of Adam and Eve. God instructed Adam to refrain from eating the fruit of the tree of knowledge of good and evil, warning that eating the fruit would result in death (Genesis 2:16-17). After Eve and Adam ate the fruit, however, they did not immediately experience physical death. Rather, their relationship with God was severed. They became aware of their nakedness, created clothes of leaves, and hid themselves from God in shame (Genesis 3:6-9). They were no longer functioning spiritually, but were spiritually dead. Romans 5:12 explains, "Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned." The sin of Adam and Eve tainted all of humanity. We all have a sinful nature now. We are born separated from God (see Psalm 51:5). 

Even though we are born with a sinful nature and come into this world spiritually dead, we are also born with a longing for life. Ecclesiastes 3:11 says, in part, "[God] has put eternity into man's heart." In The Weight of Glory, C. S. Lewis writes,
The books or the music in which we thought the beauty was located will betray us if we trust to them; it was not in them, it only came through them, and what came through them was longing. These things—the beauty, the memory of our own past—are good images of what we really desire; but if they are mistaken for the thing itself they turn into dumb idols, breaking the hearts of their worshippers. For they are not the thing itself; they are only the scent of a flower we have not found, the echo of a tune we have not heard, news from a country we have never yet visited.

Humans long for life. We have an innate something that knows there is more to this world than meets the eye. It impels our search for meaning in life. 

Those who are spiritually dead are oblivious to their state (2 Corinthians 4:4). They assume they can "eat, drink and be merry" (Luke 12:19 NIV), for physical life is all there is. In so doing, they fail to engage their inmost longings. They fail to recognize their sense of purposelessness, disconnectedness, and the fact that, apart from God, their pursuits do not provide fulfillment. The real danger is that, without the new life that Christ gives, the sinner's physical death will be followed by the second death (Revelation 20:14-15).

Even believers, who have spiritual life, sometimes fail to fully live it by rebelling through sin. The consequence of sin is spiritual death (Romans 6:23). When believers in Christ toy with sin, they experience the death-like symptoms of sin – a sense of distance from God. 

Spiritual death is a state of being alienated from God and therefore lacking His life. Believers have been given eternal life, which includes life "to the full" now (John 10:10 NIV). Jesus brings us from death into life, and believers remain in life. However, "whoever does not obey the Son shall not see life, but the wrath of God remains on him" (John 3:36). 

Spiritual death need not be a permanent state. Life awaits us. God is eager for all come to Him (2 Peter 3:9). To be rescued from spiritual death, we need only recognize our sinful state and call on the One who is capable to save. 

Muerte espiritual, ¿qué es eso?

La muerte, según las definiciones del diccionario, es el cese de las funciones vitales o la falta de vida. La muerte espiritual es nuestro estado natural antes de aceptar a Cristo como nuestro Salvador (Efesios 2:1, Colosenses 2:13). Es una falta de vida espiritual, una ausencia de funcionamiento espiritual apropiado. Dios es el Uno eternamente existente, el gran "YO SOY" (Éxodo 3:14); Él es la vida. Entonces, realmente, la muerte espiritual es la separación de Dios, quien es la vida. 

Los humanos son resucitados de la muerte espiritual por Jesús. Nuestro Señor, siendo Dios encarnado, está asociado con la vida en numerosas ocasiones a lo largo del Nuevo Testamento. Él es vida y viene a darnos vida (Juan 1:4; 10:10; 11:25; 14:6; Hechos 3:15). Pablo dice que, antes de ser salvos, estamos "muertos" en nuestros pecados (Efesios 2:1, Colosenses 2:13). Cuando nos falta Jesús, nos falta vida. Por lo tanto, estamos muertos. 

Los muertos no pueden ayudarse a sí mismos. La vida no proviene de la no vida. Esta es la razón por la cual la salvación es solo por gracia. Somos incapaces de hacer cualquier cosa para salvarnos a nosotros mismos; solo Jesús, el Autor de la Vida, puede salvarnos (Efesios 2:8-10). Romanos 6:23 dice: "Porque la paga del pecado es muerte, más la dádiva de Dios es vida eterna en Cristo Jesús, Señor nuestro". El hombre es pecador, espiritualmente muerto, pero Dios da vida. 

"¿Cómo puede un bebé nacer muerto espiritualmente?" podrías preguntarte. La muerte espiritual se convirtió en realidad para la humanidad después de la caída de Adán y Eva. Dios instruyó a Adán que se abstuviera de comer el fruto del árbol del conocimiento del bien y del mal, advirtiendo que comer la fruta resultaría en la muerte (Génesis 2:16-17). Después de que Eva y Adán comieron la fruta, sin embargo, no experimentaron inmediatamente la muerte física. Más bien, su relación con Dios fue cortada. Se dieron cuenta de su desnudez, crearon ropas de hojas y se escondieron de Dios avergonzados (Génesis 3:6-9). Ya no estaban funcionando espiritualmente, sino que estaban espiritualmente muertos. Romanos 5:12 explica: "Así que, así como el pecado vino al mundo por un hombre, y la muerte por el pecado, y así la muerte se extendió a todos los hombres, porque todos pecaron". El pecado de Adán y Eva corrompió a toda la humanidad. Todos tenemos una naturaleza pecaminosa ahora. Nacemos separados de Dios (ver Salmos 51:5). 

Aunque nacemos con una naturaleza pecaminosa y venimos a este mundo muertos espiritualmente, también nacemos con un anhelo por la vida. Eclesiastés 3:11 dice, en parte, "[Dios] ha puesto la eternidad en el corazón del hombre". En The Weight of Glory, C. S. Lewis escribe: Los libros o la música en la que pensamos que se encontraba la belleza nos traicionarán si confiamos en ellos; no estaba en ellos, solo venía a través de ellos, y lo que los atravesaba era añoranza. Estas cosas, la belleza, el recuerdo de nuestro propio pasado, son buenas imágenes de lo que realmente deseamos; pero si se los confunde con la cosa misma, se convierten en ídolos mudos, rompiendo los corazones de sus adoradores. Porque ellos no son la cosa en sí misma; son solo el aroma de una flor que no hemos encontrado, el eco de una canción que no hemos escuchado, noticias de un país que nunca hemos visitado. 

Los humanos anhelan la vida. Tenemos algo innato que sabe que hay más en este mundo de lo que parece. Impulsa nuestra búsqueda de significado en la vida. 

Aquellos que están espiritualmente muertos son ajenos a su estado (2 Corintios 4:4). Suponen que pueden "comer, beber y ser felices" (Lucas 12:19 NVI), porque la vida física es todo lo que hay. Al hacerlo, no logran comprometer sus anhelos más íntimos. No reconocen su sentido de la falta de propósito, la desconexión y el hecho de que, aparte de Dios, sus actividades no proporcionan satisfacción. El peligro real es que, sin la nueva vida que Cristo da, la muerte física del pecador será seguida por la segunda muerte (Apocalipsis 20:14-15). 

Incluso los creyentes, que tienen vida espiritual, a veces no la viven completamente al rebelarse a través del pecado. La consecuencia del pecado es la muerte espiritual (Romanos 6:23). Cuando los creyentes en Cristo juegan con el pecado, experimentan los síntomas del pecado parecidos a la muerte, una sensación de distancia de Dios. 

La muerte espiritual es un estado de estar alejado de Dios y, por lo tanto, carecer de Su vida. A los creyentes se les ha dado la vida eterna, que incluye la vida "en plenitud" ahora (Juan 10:10 NVI). Jesús nos trae de la muerte a la vida, y los creyentes permanecen en la vida. Sin embargo, "el que no obedece al Hijo no verá la vida, sino que la ira de Dios permanece sobre él" (Juan 3:36). 

La muerte espiritual no necesita ser un estado permanente. La vida nos espera. Dios está ansioso por que todos vengan a Él (2 Pedro 3:9). Para ser rescatados de la muerte espiritual, solo necesitamos reconocer nuestro estado pecaminoso e invocar a Aquel que es capaz de salvar al Señor Jesucristo. 

11/24/20

What does it mean that God is love?

The Bible teaches that God loves us, yet also teaches that God is love. First John 4:7-9 reveals, "Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God. Anyone who does not love does not know God, because God is love. In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him."

In the original Greek used to write the New Testament, there is more than one word for love. The Greek word agapos, often referred to as agape love, is the word used in 1 John 4. It is used when speaking of an unconditional love. This love of God is boundless.

God does not only give love; He is the source of love. As the Creator of all things (Genesis 1:1), He is the One who created love. It is because of His love that we are able to love. As 1 John 4:19 notes, "We love because he first loved us."

The fullest expression of God as love was through the Son, Jesus Christ. God created us, sustains us, and has revealed Himself to us through Jesus. John 1:14 declares, "And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth."

Among the most famous of Bible passages on love is 1 Corinthians 13. In these verses we find a picture of God's love expressed in poetic terms that displays many of the aspects of God's love toward us. We are told, "Love is patient and kind; love does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrongdoing, but rejoices with the truth. Love bears all things, believes all things, hopes all things, endures all things. Love never ends." (1 Corinthians 13:4-8).

Further, John 3:16 teaches, "For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish but have eternal life." God has made clear that His love through the Son of God, Jesus, provides an opportunity for those who believe to spend eternity with Him. It is God's desire for us to enjoy His love both in this life and for all eternity.

The Bible is also clear we have done nothing to deserve God's perfect love. Romans 5:8 shares, "but God shows his love for us in that while we were still sinners, Christ died for us." Even when Jesus knew we would fail and even before we were born, He gave His life as the ultimate expression of His love.

God is love. He created love, created us to love Him, and has extended His love to each of us. Our challenge is to accept His great love (Ephesians 2:8-9) that we may experience His love in our lives today (John 10:10) and for eternity (John 3:16).

¿Qué significa que Dios es amor?

La Biblia enseña que Dios nos ama, pero también enseña que Dios es amor. Primera de Juan 4:7-9 revela: “Queridos hermanos, amémonos los unos a los otros, porque el amor viene de Dios, y todo el que ama ha nacido de él y lo conoce. El que no ama no conoce a Dios, porque Dios es amor. Así manifestó Dios su amor entre nosotros: en que envió a su Hijo unigénito al mundo para que vivamos por medio de él.”

En el griego original utilizado para escribir el Nuevo Testamento, hay más que una palabra para amor. La palabra griega agapos, a menudo referido como el amor ágape, es la palabra usada en 1 Juan 4. Se utiliza cuando se habla de un amor incondicional. Este amor de Dios no tiene límites.

Dios no sólo da amor; Él es la fuente del amor. Como el Creador de todo (Génesis 1:1), Él es el que creó el amor. Es a causa de Su amor que somos capaces de amar. Como señala 1 Juan 4:19, “Nosotros amamos a Dios porque él nos amó primero.”

La máxima expresión de Dios como amor fue a través del Hijo, Jesucristo. Dios nos creó, nos sostiene, y se ha revelado a nosotros a través de Jesús. Juan 1:14 declara: “Y el Verbo se hizo hombre y habitó entre nosotros. Y hemos contemplado su gloria, la gloria que corresponde al Hijo unigénito del Padre, lleno de gracia y de verdad.”

Entre los más famosos pasajes bíblicos sobre el amor es 1 Corintios 13. En estos versículos encontramos un retrato del amor de Dios expresado en términos poéticos que muestra muchos de los aspectos del amor de Dios hacia nosotros. Se nos dice: “El amor es paciente, es bondadoso. El amor no es envidioso ni jactancioso ni orgulloso. No se comporta con rudeza, no es egoísta, no se enoja fácilmente, no guarda rencor. El amor no se deleita en la maldad sino que se regocija con la verdad. Todo lo disculpa, todo lo cree, todo lo espera, todo lo soporta. El amor jamás se extingue.” (1 Corintios 13:4-8)

Además, Juan 3:16 enseña: “Porque tanto amó Dios al mundo, que dio a su Hijo unigénito, para que todo el que cree en él no se pierda, sino que tenga vida eterna.” Dios ha dejado en claro que su amor, por medio del Hijo de Dios, Jesús, proporciona una oportunidad para que los que creen pasen la eternidad con Él. Es el deseo de Dios que podamos disfrutar de su amor en esta vida y, también, por toda la eternidad.

La Biblia también es clara en que no hemos hecho nada para merecer el amor perfecto de Dios. Romanos 5:8 dice, “Pero Dios demuestra su amor por nosotros en esto: en que cuando todavía éramos pecadores, Cristo murió por nosotros.” Aún cuando Jesús sabía que íbamos a fallar e incluso antes de que naciéramos, Él dio su vida como la máxima expresión de su amor.

Dios es amor. Él creó el amor, nos creó para amarlo, y ha extendido su amor a cada uno de nosotros. Nuestro reto es aceptar su gran amor (Efesios 2:8-9) para que podamos experimentar Su amor en nuestras vidas hoy en día (Juan 10:10) y por la eternidad (Juan 3:16).

11/23/20

The attributes of God, what are they?

The only way to truly know what God is like and to know His attributes is through His revelation of Himself in the Bible, God's Word to mankind. Without the authority of the Bible, any attempt to explain the attributes of God would be to open ourselves up to opinion, conjecture and supposition, which are often incorrect, especially when it comes to trying to understand God. The attributes of God, as revealed in the Bible, are crucial to understanding the truth about God, who He is, what He does, and what He is like. 

One of God's primary attributes is that of Creator of all things (Genesis 1:1; Psalm 24:1). Nothing that exists came into being on its own, and no process (such as evolution) created anything. As Creator, God made everything according to His perfect plan to reveal and reflect Himself in the creation. Creation was subsequently marred by the fall of mankind into sin, but even the fallen creation still testifies to God's power and genius (Genesis 3:17-18; Romans 1:19-20). The creation speaks of God's attributes and there is no language or speech where its voice is not heard (Psalm 19:1-3).

In addition to being the Creator, God is eternal, meaning He had no beginning and He will have no end. His existence of one of immortality and infinity (Deuteronomy 33:27; Psalm 90:2; 1 Timothy 1:17). Unlike man who changes from one day to the next, God is immutable and unchanging, which means He is absolutely reliable and trustworthy (Malachi 3:6; Numbers 23:19; Psalm 102:26-27). God's mind is incomprehensible to mankind. God's thoughts are not our thoughts and His ways are not our ways (Isaiah 55:9). They are so much higher than ours as to make Him inscrutable, unfathomable, unsearchable, and past finding out as far as understanding Him completely (Isaiah 40:28; Psalm 145:3; Romans 11:33-34).

God is unique; He is one God and there is no other (Isaiah 45:6), and He alone is worthy of our worship and devotion (Deuteronomy 6:4). God is completely sovereign over all of life and all circumstances. His plans and purposes will stand and no one can stop Him or say to Him, "What are you doing?" (Job 9:12; Psalm 93:1; 95:3; Jeremiah 23:20). God is spirit, meaning He is invisible (John 1:18; 4:24). God is a Trinity, being equally present in the Father, the Son, and the Holy Spirit. He is not three Gods, but one God in three Persons, each the same in substance and equal in power and glory. God is truth, He will always be truthful and, unlike man, He cannot lie (Psalm 117:2; 1 Samuel 15:29).

God is just, although it cannot be said that He is fair as we understand fairness. If He were completely fair, all mankind would be lost and have to spend eternity in hell paying for our sins. But God is not fair; instead, He is merciful and good, so as the second Person of the triune Godhead, He went to the cross to die in our place, taking the punishment that we deserve (2 Corinthians 5:21). God's justice and His righteousness, the quality or character of being right or just, is another attribute of God. He does not show favortism by respecting some more than others (Deuteronomy 32:4; Psalm 18:30).

God is omnipotent; His power is unlimited and complete, although He always limits His power by acting in accordance with the rest of His character (Revelation 19:6; Jeremiah 32:17, 27). God is omnipresent (Psalm 139:7-13; Jeremiah 23:23) and omniscient (1 John 3:20), meaning He is everywhere and knows everything, whether past, present, or future.

God's primary attribute, and the one that permeates all His other attributes, is His transcendent holiness. His holiness is what separates Him from all moral defilement. God is as a consuming fire and His holy wrath against sin is to be feared (Hebrews 12:29, 10:27, 31). His holiness is tempered by His grace which offers goodness, kindness, mercy, and love to those who do not deserve it.

¿Cuáles son los atributos de Dios?

La única manera de realmente saber cómo es Dios y conocer sus atributos es a través de la revelación de sí mismo en la Biblia, la Palabra de Dios al hombre. Sin la autoridad de la Biblia, cualquier intento de explicar los atributos de Dios nos expondría a opiniones, conjeturas, y suposiciones, que son muchas veces incorrectas, particularmente cuando se trata de entender a Dios. Los atributos de Dios, según son revelados en la Biblia, son cruciales para entender la verdad acerca de Dios, quién es, qué hace, y cómo es Él.

Uno de los atributos principales es el de Creador de todas las cosas (Génesis 1:1; Salmo 24:1). Nada de lo que existe llegó a existir por sí solo, y ningún proceso (como la evolución) creó nada. Como Creador, Dios hizo todo según su plan perfecto para revelarse y reflejarse a sí mismo en la creación. La creación luego fue empañada por la caída del hombre al pecado, pero aun la creación caída todavía testifica al poder y genio de Dios (Génesis 3:17-18; Romanos 1:19-20). La creación habla de los atributos de Dios aunque “no hay lenguaje ni palabras ni es oída su voz” (Salmo 19:1-3).

Más allá de ser el Creador, Dios es eterno, es decir que no tuvo principio y no tendrá fin. Su existencia es de un ser que es inmortal e infinito (Deuteronomio 33:27; Salmo 90:2; 1 Timoteo 1:17). En diferencia al hombre quien vacila de un día al otro, Dios es inmutable y como no cambia quiere decir que es absolutamente fidedigna y confiable (Malaquías 3:6; Números 23:19; Salmo 102:26-27). La mente de Dios es incomprensible para la humanidad. Los pensamientos de Dios no son nuestros pensamientos, ni sus caminos son nuestros caminos (Isaías 55:8). Son mucho más altos que los nuestros a tal extremo de hacerlo a Él inescrutable, insondable, misterioso, y más allá de nuestra capacidad de comprenderlo por completo (Isaías 40:28; Salmo 145:3; Romanos 11:33-34).

Dios es único; Él es uno solo y no hay otro (Isaías 45:6), y tan solo Dios es digno de nuestra adoración y devoción (Deuteronomio 6:4). Dios es totalmente soberano en toda la vida y en toda circunstancia. Sus planes y propósitos son firmes y nadie puede detenerlo ni decirle, “¿Qué haces?” (Job 9:12; Salmo 93:1; 95:3; Jeremías 23:20). Dios es espíritu, que quiere decir que es invisible (Juan 1:18; 4:24). Dios es trino, siendo igual de presente en el Padre, el Hijo, y el Espíritu Santo. No es tres Dioses, sino un Dios en tres Personas, cada una la misma en sustancia e igual en poder y gloria. Dios es verdad, dirá siempre la verdad y, a diferencia del hombre, Él no puede mentir (Salmo 117:2; 1 Samuel 15:29).

Dios es justo, aunque no se puede decir que es justo según nuestro concepto de justicia. Si fuera solamente justo, toda la humanidad sería perdida y tendría que pasar la eternidad en el infierno pagando sus pecados. Pero Dios no es “justo”; sino que es también misericordioso y bueno. Así que en la segunda Persona de la Trinidad, fue a la cruz para morir en nuestro lugar, recibiendo el castigo que nosotros merecemos (2 Corintios 5:21). La justicia de Dios y su rectitud, la cualidad o característica de ser recto o imparcial, es otro atributo de Dios. No muestra favoritismo respetando a uno sobre otro (Deuteronomio 32:4; Salmo 18:30). Dios es omnipotente; su poder es absoluto y sin límite, aunque siempre limita su propio poder actuando de acuerdo al resto de su carácter (Apocalipsis 19:6; Jeremías 32:17, 27). Dios es omnipresente (Salmo 139:7-13; Jeremías 23:23) y omnisciente (1 Juan 3:20), que significa que está en todas partes y sabe todo, sea pasado, presente, y futuro.

El atributo primordial, y el que impregna todos los demás atributos, es su santidad trascendente. Su santidad es lo que lo separa de toda mancha moral. Dios es como un fuego consumidor y su santa ira contra el pecado es temible (Hebreos 12:29, 10:27, 31). Su santidad tiene como contrapeso su gracia que ofrece bondad, caridad, misericordia, y amor a los que no lo merecen.

11/22/20

In what way is God merciful?

God is merciful in that He possesses the attribute of mercy. Like all God's attributes, His mercy is infinite, unlimited, and eternal. The Hebrew and Greek words translated "mercy" mean compassion, lovingkindness, and pity. God's mercy is shed upon those who need it. Human beings are born with a sin nature and, instead of justly condemning us, God is merciful in that He withholds the punishment we deserve and shows compassion and pity toward us. Mercy is the withholding of a just condemnation. 

Throughout the Bible, God gives many illustrations of His mercy. God showed mercy to Lot and his daughters, allowing them to leave Sodom before it was destroyed (Genesis 19:14–16). God's compassionate mercy was on display in His rescuing the Israelites from the bondage in Egypt and bringing them into the Promised Land (Exodus 15:13). God was merciful to Israel in captivity (Psalm 106:45; Nehemiah 9:31). God's mercy was illustrated every year on the Day of Atonement, when the high priest entered the Holy of Holies and sprinkled the blood of the sacrifice before the mercy seat (Leviticus 16:14). 

Mercy is often coupled with other attributes of God in the Bible: His grace, "You, O Lord, are a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness" (Psalm 86:15); His forgiveness, "To the Lord our God belong mercy and forgiveness, for we have rebelled against Him" (Daniel 9:9); and His goodness, "Remember not the sins of my youth or my transgressions; according to your steadfast love remember me, for the sake of your goodness, O Lord!" (Psalm 25:7). 

The steadfast love of God is combined with His mercy in Ephesians 2:4–5: "But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—". God's mercy toward sinners is rooted in His love for us. As those who are dead in sin, we deserve punishment (Romans 3:23). God's righteousness requires just punishment for sin. If it did not, He wouldn't be holy. Out of His love and mercy, but also to satisfy His justice and display His holiness, He sent His Son to pay the penalty for our sin (John 3:16). The perfect sinless incarnate Christ died the sinner's death so that sinners could live free from condemnation (Romans 8:1), all as a result of God's merciful love. 

In the New Testament, God's mercy is illustrated in the parable of the rich ruler who was owed a great deal of money (Matthew 18:23–27). The ruler ordered that money be collected, but when the debtor came and begged for mercy, the ruler mercifully forgave the debt. The parable illustrates the debt of sin we owe to God, so great a debt that we could never repay it. But because God is merciful, He freely forgives us that debt in Christ. After having been forgiven the debt, the person who owed the money refuses to forgive someone else. The ruler then judged that ungrateful person for his lack of mercy. God requires us to be merciful and forgiving to others here on earth (Matthew 6:14–15; 18:21–22). We who have been forgiven so much have no right to withhold forgiveness from others. We are to be merciful to others because God has been merciful to us

11/21/20

What is the meaning of God being rich in mercy (Ephesians 2:4)?

The phrase "rich in mercy" comes from Ephesians 2:1–7, which says: "And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience—among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus." 

What we first notice is that this passage connects God's mercy with His great love for us. We would be dead in our own trespasses and sins without the mercy that God gives us. Just as God extends His mercy to us, we are to extend mercy to others (2 Samuel 22:26).  

Throughout the Bible, we see God's mercy evident in His love for His people and His kindness and mercy toward them even while they are trapped in their own sins. Daniel cried out to God on behalf of the Israelite people in the midst of their sins, knowing that God would be merciful to them yet again (Daniel 9:18). Even when He was angry with the Israelites, God still promised them His mercy (Jeremiah 3:12). After committing adultery with Bathsheba, David cried out to God seeking His mercy so that His sins may be forgiven (Psalm 51:1–2). God's mercy is perfect and never ending: "The steadfast love of the LORD never ceases; his mercies never come to an end; they are new every morning; great is your faithfulness" (Lamentations 3:22–23).  

In a grand culmination of God's mercy, "while we were still sinners, Christ died for us" (Romans 5:8). Left in our own sins, we would have been banished to death and eternal punishment (Romans 6:23; John 3:16–18). Titus 3:5 says: "He saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit." While we were dead in our sins, the merciful sacrifice of Jesus has given us the opportunity to be alive in Christ (Romans 6:11). 

As we continue on in our Christian walk, God is still faithful to cleanse and purify us of all sins (1 John 1:9). He is patient with us (2 Peter 3:9). Only God is able to forgive our sins, and there is good news for us: "O Israel, hope in the LORD; For with the LORD there is mercy, And with Him is abundant redemption" (Psalm 130:7 NKJV). We can put our hope in God with confidence, knowing that even when we make mistakes, He will still be rich in mercy toward us. 

11/20/20

"What is the end times timeline?"

Got Questions Ministries takes a pre-tribulational approach to eschatology. From that perspective, here is the order of end-times events that the Bible reveals:

1. The rapture of the church. Christ comes in the clouds to “snatch away” all those who trust in Him (1 Corinthians 15:52). At this same time, the “dead in Christ” will be resurrected and taken to heaven, too. From our perspective today, this is the next event in the eschatological timeline. The rapture is imminent; no other biblical prophecy needs to be fulfilled before the rapture happens.

2. The rise of the Antichrist. After the church is taken out of the way (2 Thessalonians 2:7–8), a satanically empowered man will gain worldwide control with promises of peace (Revelation 13:1; Daniel 9:27). He will be aided by another man, called the false prophet, who heads up a religious system that requires worship of the Antichrist (Revelation 19:20).

3. The tribulation. A period of seven years in which God’s judgment is poured out on sinful humanity (Revelation 6–16). The Antichrist’s rise to power is associated with this time period. During the tribulation on earth, the Church will be in heaven. It is thought that at this time the Judgment Seat of Christ and the Marriage Supper of the Lamb will occur in heaven (2 Corinthians 5:10; Revelation 19:6–10).

4. The Battle of Gog and Magog. In the first part of the tribulation, a great army from the north, in alliance with several other countries from the Middle East and Africa, attacks Israel and is defeated by God’s supernatural intervention (Ezekiel 38–39). (Some commentators place this battle just before the start of the tribulation.)

5. The abomination of desolation. At the midway point of the seven-year tribulation, the Antichrist breaks his covenant with Israel and shows his true colors. The Jews are scattered, and many of them turn to the Lord, realizing that Jesus is their Savior. A great persecution breaks out against all those who believe in Christ (Daniel 12:11; Mark 13:14; Revelation 12:17).

6. The Battle of Armageddon. At the end of the tribulation, Jesus returns with the armies of heaven (Mark 14:62). He saves Jerusalem from annihilation and defeats the armies of the nations fighting under the banner of the Antichrist (Revelation 19:11–21). The Antichrist and the false prophet are captured and thrown alive into the lake of fire (Revelation 19:20).

7. The judgment of the nations. Christ will judge the survivors of the tribulation, separating the righteous from the wicked as “sheep” and “goats” (Matthew 25:31–46). (It is thought that at this time the Old Testament saints will be raised from the dead.) The righteous will enter the Millennial Kingdom; the wicked will be cast into hell.

8. The binding of Satan. Satan will be bound and held in a bottomless pit for the next 1,000 years (Revelation 20:1–3).

9. The Millennial Kingdom. Jesus Himself will rule the world, and Jerusalem will be the capital. This will be a 1,000-year period of peace and prosperity on earth (Revelation 20; Isaiah 60–62). Memorial sacrifices will be offered in a rebuilt temple in Jerusalem (Ezekiel 40–48).

10. The last battle. At the end of the 1,000 years, Satan will be released from his prison for a short time. He will deceive the nations once again, and there will be a rebellion against the Lord that will be quickly defeated (Revelation 20:7–10). Satan will be cast into the lake of fire, never to reappear.

11. The Great White Throne Judgment. All those in hell will be brought forth, and all the wicked from all eras of history will be resurrected to stand before God in a final judgment (Revelation 20:11–15). The verdicts are read, and all of sinful humanity is cast into the lake of fire.

12. The new creation. God completely remakes the heavens and the earth. It is at this time that God wipes away all tears and there will be no more pain, death, or sorrow. The New Jerusalem descends from heaven, and the children of God will enjoy eternity with Him (Revelation 21–22).

Other views of eschatology, such as midtribulationism, amillennialism, and partial preterism, will have different timelines of the end times, of course.

"¿Cuál es la línea de tiempo de los tiempos finales?"

El Ministerio Got Questions tiene un enfoque pre-tribulacional sobre escatología. Desde esa perspectiva, aquí está el orden de los eventos del fin de los tiempos que la Biblia revela:

1. El rapto de la iglesia. Cristo viene en las nubes para "arrebatar" a todos los que confían en Él (1 Corintios 15:52). Al mismo tiempo, los "muertos en Cristo" resucitarán y también serán llevados al cielo. Desde nuestra perspectiva hoy, este es el próximo evento en la línea escatológica del tiempo. El rapto es inminente; no es necesario que se cumpla otra profecía bíblica antes de que ocurra el rapto.

2. El ascenso del Anticristo. Después de que la iglesia sea quitada del medio (2 Tesalonicenses 2:7-8), un hombre con poder satánico ganará el control mundial con promesas de paz (Apocalipsis 13:1; Daniel 9:27). Recibirá la ayuda de otro hombre, llamado el falso profeta, que encabeza un sistema religioso que exige la adoración al Anticristo (Apocalipsis 19:20).

3. La tribulación. Es un período de siete años en el que el juicio de Dios se derrama sobre la humanidad pecadora (Apocalipsis 6-16). El ascenso al poder del Anticristo está asociado con este período de tiempo. Durante la tribulación en la tierra, la Iglesia estará en el cielo. Se cree que en este momento tendrá lugar en el cielo el Juicio Final de Cristo y la Cena de las Bodas del Cordero (2 Corintios 5:10; Apocalipsis 19:6-10).

4. La batalla de Gog y Magog. En la primera parte de la tribulación, un gran ejército del norte, en alianza con varios otros países de Oriente Medio y África, ataca a Israel y termina siendo derrotado por la intervención sobrenatural de Dios (Ezequiel 38-39). (Algunos comentaristas colocan esta batalla justo antes del comienzo de la tribulación).

5. La abominación desoladora. A mitad de la tribulación de siete años, el Anticristo rompe su pacto con Israel y muestra su verdadera identidad. Los judíos se dispersan, y muchos de ellos se vuelven al Señor, dándose cuenta de que Jesús es su Salvador. Se desata una gran persecución contra todos los que creen en Cristo (Daniel 12:11; Marcos 13:14; Apocalipsis 12:17).

6. La batalla del Armagedón. Al final de la tribulación, Jesús regresa con los ejércitos del cielo (Marcos 14:62). Él salva a Jerusalén de la aniquilación y derrota a los ejércitos de las naciones que luchan bajo las órdenes del Anticristo (Apocalipsis 19:11-21). El Anticristo y el falso profeta son apresados y lanzados vivos al lago de fuego (Apocalipsis 19:20).

7. El juicio de las naciones. Cristo juzgará a los sobrevivientes de la tribulación, separando a los justos de los malvados, así como a las "ovejas" y a las "cabras" (Mateo 25:31-46). (Se cree que en este momento los santos del Antiguo Testamento resucitarán de entre los muertos). Los justos entrarán en el Reino del Milenio; los malvados serán arrojados al infierno.

8. La condena de Satanás. Satanás será atado y encerrado en un abismo durante los siguientes 1.000 años (Apocalipsis 20:1-3).

9. El Reino del Milenio. Jesús mismo gobernará el mundo, y Jerusalén será la capital. Este será un período de 1.000 años de paz y prosperidad en la tierra (Apocalipsis 20; Isaías 60-62). Se ofrecerán sacrificios memoriales en el templo reconstruido en Jerusalén (Ezequiel 40-48).

10. La última batalla. Al final de los 1.000 años, Satanás será liberado de su prisión por un corto tiempo. Engañará a las naciones una vez más, y habrá una rebelión contra el Señor que rápidamente quedará derrotada (Apocalipsis 20:7-10). Satanás será arrojado al lago de fuego para nunca más reaparecer.

11. El Juicio del Gran Trono Blanco. Todos los que están en el infierno serán liberados y todos los malvados de todas las épocas de la historia resucitarán para presentarse ante Dios en un juicio final (Apocalipsis 20:11-15). Se leerán los veredictos, y toda la humanidad pecadora será arrojada al lago de fuego.

12. La nueva creación. Dios rehace completamente los cielos y la tierra. Es en este momento que Dios enjugará todas las lágrimas y no habrá más dolor, muerte o tristeza. La Nueva Jerusalén desciende del cielo y los hijos de Dios disfrutarán de la eternidad con Él (Apocalipsis 21-22).

11/19/20

Question: "What is the difference between the Rapture and the Second Coming?"

Answer: The rapture and the second coming of Christ are often confused. Sometimes it is difficult to determine whether a scripture verse is referring to the rapture or the second coming. However, in studying end-times Bible prophecy, it is very important to differentiate between the two.

The rapture is when Jesus Christ returns to remove the church (all believers in Christ) from the earth. The rapture is described in 1 Thessalonians 4:13-18 and 1 Corinthians 15:50-54. Believers who have died will have their bodies resurrected and, along with believers who are still living, will meet the Lord in the air. This will all occur in a moment, in a twinkling of an eye. The second coming is when Jesus returns to defeat the Antichrist, destroy evil, and establish His millennial kingdom. The second coming is described in Revelation 19:11-16.

The important differences between the rapture and second coming are as follows:

1) At the rapture, believers meet the Lord in the air (1 Thessalonians 4:17). At the second coming, believers return with the Lord to the earth (Revelation 19:14).

2) The second coming occurs after the great and terrible tribulation (Revelation chapters 6"19). The rapture occurs before the tribulation (1 Thessalonians 5:9; Revelation 3:10).

3) The rapture is the removal of believers from the earth as an act of deliverance (1 Thessalonians 4:13-17, 5:9). The second coming includes the removal of unbelievers as an act of judgment (Matthew 24:40-41).

4) The rapture will be secret and instant (1 Corinthians 15:50-54). The second coming will be visible to all (Revelation 1:7; Matthew 24:29-30).

5) The second coming of Christ will not occur until after certain other end-times events take place (2 Thessalonians 2:4; Matthew 24:15-30; Revelation chapters 6"18). The rapture is imminent; it could take place at any moment (Titus 2:13; 1 Thessalonians 4:13-18; 1 Corinthians 15:50-54).

Why is it important to keep the rapture and the second coming distinct?

1) If the rapture and the second coming are the same event, believers will have to go through the tribulation (1 Thessalonians 5:9; Revelation 3:10).

2) If the rapture and the second coming are the same event, the return of Christ is not imminent"there are many things which must occur before He can return (Matthew 24:4-30).

3) In describing the tribulation period, Revelation chapters 6"19 nowhere mentions the church. During the tribulation"also called "the time of trouble for Jacob" (Jeremiah 30:7)"God will again turn His primary attention to Israel (Romans 11:17-31).

The rapture and second coming are similar but separate events. Both involve Jesus returning. Both are end-times events. However, it is crucially important to recognize the differences. In summary, the rapture is the return of Christ in the clouds to remove all believers from the earth before the time of God's wrath. The second coming is the return of Christ to the earth to bring the tribulation to an end and to defeat the Antichrist and his evil world empire.

"¿Cuál es la diferencia entre el Arrebatamiento y la Segunda Venida?"

El Arrebatamiento y la Segunda Venida de Cristo con frecuencia son confundidos. A veces es difícil determinar si un versículo de las Escrituras se está refiriendo al Arrebatamiento o a la Segunda Venida de Jesucristo. Sin embargo, al estudiar la profecía bíblica sobre los últimos tiempos, es muy importante diferenciar entre estas dos. 

El Arrebatamiento es cuando Jesucristo regrese para llevarse a Su iglesia (todos los creyentes en Cristo) de la tierra. El Arrebatamiento se describe en 1 Tesalonicenses 4:13-18 y 1 Corintios 15:50-54. Los creyentes que hayan muerto tendrán sus cuerpos resucitados, y junto con los creyentes que aún vivan, se encontrarán con el Señor en el aire. Esto ocurrirá en un momento, en un abrir y cerrar de ojos. La Segunda Venida es cuando Jesucristo regrese para vencer al anticristo, destruir el mal, y establecer Su Reino Milenial. La Segunda Venida se describe en Apocalipsis 19:11-16. 

Las diferencias importantes entre el Arrebatamiento y la Segunda Venida son las siguientes: 

(1) En el Arrebatamiento, los creyentes se encontrarán con el Señor en el aire (1 Tesalonicenses 4:17). En la Segunda Venida, los creyentes regresarán con el Señor a la tierra (Apocalipsis 19:14). 

(2) La Segunda Venida ocurre después de la grande y terrible Tribulación (Apocalipsis capítulos 6-19). El Arrebatamiento ocurre antes de la Tribulación (1 Tesalonicenses 5:9; Apocalipsis 3:10). 

(3) El Arrebatamiento es el traslado de los creyentes de la tierra, como un acto de liberación (1 Tesalonicenses 4:13-17; 5:9). La Segunda Venida incluye el quitar a los incrédulos como un acto de juicio (Mateo 24:40-41). 

(4) El Arrebatamiento será “secreto” e instantáneo (1 Corintios 15:50-54). La Segunda Venida será visible para todos (Apocalipsis 1:7; Mateo 24:29-30). 

(5) La Segunda Venida de Cristo no ocurrirá hasta después de que ciertos otros eventos del fin de los tiempos tengan lugar (2 Tesalonicenses 2:4; Mateo 24:15-30; Apocalipsis capítulos 6-18). El Arrebatamiento es inminente y puede suceder en cualquier momento (Tito 2:13; 1 Tesalonicenses 4:13-18; 1 Corintios 15:50-54). 

¿Por qué es importante observar la diferencia entre el Arrebatamiento y la Segunda Venida de Cristo? 

(1) Si el Arrebatamiento y la Segunda Venida fueran un mismo evento, los creyentes tendrían que pasar por la Tribulación (1 Tesalonicenses 5:9; Apocalipsis 3:10). 

(2) Si el Arrebatamiento y la Segunda Venida fueran un mismo evento, el regreso de Cristo no es inminente…. Hay muchas cosas que deben ocurrir antes que Él pueda regresar a la tierra (Mateo 24:4-30). 

(3) Al describir el período de la Tribulación, los capítulos 6-19 del Apocalipsis en ninguna parte mencionan a la iglesia. Durante la Tribulación – también llamada “el tiempo de angustia para Jacob” (Jeremías 30:7) – Dios dirigirá nuevamente Su principal atención sobre Israel (Romanos 11:17-31). 

El Arrebatamiento y la Segunda Venida de Jesucristo son eventos similares pero separados. Los dos implican el regreso de Jesús. Ambos son eventos del fin de los tiempos. Sin embargo, es de crucial importancia reconocer las diferencias. En resumen, el Arrebatamiento es el regreso de Cristo en las nubes para trasladar a todos los creyentes de la tierra antes del tiempo de la ira de Dios. La Segunda Venida es el regreso de Cristo a la tierra, para poner fin a la Tribulación y para vencer al anticristo y su malvado imperio mundial. 

11/18/20

“What is the futurist interpretation of the book of Revelation?"

The futurist interpretation of the book of Revelation is one of four approaches to understanding the prophecies of Revelation. The other three systems are the historicist, the preterist, and the spiritual (or idealist).

The basic premise of the futurist viewpoint is that the majority of the prophecies in Revelation still await a future, literal fulfillment. This view of interpreting Revelation is very popular today, particularly among dispensationalists. It is the method used by the authors of the bestselling Left Behind series. Those who hold this view generally believe that everything after Revelation 3 will be fulfilled in the future.

The futurist viewpoint often divides Revelation into three sections, which are defined in Revelation 1:19. There, the apostle John is instructed to “write, therefore, what you have seen, what is now and what will take place later.” Following this three-part outline, Revelation 1 contains John’s vision of the risen Christ and represents the past (“what you have seen”). Chapters 2 and 3, which contain the letters to the seven churches, describe the present (“what is now”). Finally, chapters 4–22 describe events in the future (“what will take place later”).

Dispensationalists generally believe that the rapture of the church takes place at the time of Revelation 4:1, after which comes the “what will take place later.” Revelation 4:1 marks the beginning of the tribulation, a seven-year period where God finishes His discipline of Israel and begins His judgment of the unbelieving world as described in Revelation 4–19. Some futurists place the rapture of the church at Revelation 19, at the time of Jesus’ second coming.

The futurist approach basically sees John’s vision as a series of chronological events, although some futurists see parallel or cyclical patterns in the visions of Revelation 4–19. The futurist interpretation lends itself to a more literal view than do the other interpretive systems, which tend to allegorize the events of Revelation. For example, Revelation 19:20 says, “The beast was captured, and with him the false prophet who had performed the miraculous signs on his behalf. . . . The two of them were thrown alive into the fiery lake of burning sulfur.” The futurist interpretation sees this as a prophecy that two evil individuals will face personal judgment from God. The spiritual interpretation, in contrast, simply sees it as a morality tale expressing an aspect of the age-long struggle between good and evil. The preterist view holds that this event has already occurred, sometime in the first century.

Critics of the futurist view sometimes accuse futurists of holding to a too literal interpretation and of not recognizing any symbolic meanings. However, futurists do recognize that some aspects of Revelation are symbolic. The description of Jesus returning with a “sharp sword” coming “out of his mouth” is obviously symbolic, yet it is a symbol with a literal interpretation—Jesus will return, and He will win the battle by the power of His word.

An error to avoid in the futurist interpretation of Revelation is that of becoming “newspaper theologians” who try to superimpose current events on the timeline of Revelation. This approach can lead to date-setting, if one is not careful. Sadly, many people have been influenced by such “prophecy experts” whose predictions fail to come true.

There are differing viewpoints concerning the end times among faithful, Bible-believing Christians. We believe that the futurist viewpoint of Revelation is the one that is most consistent with a literal interpretation of the Bible overall and the one that best acknowledges the book’s own claim to be prophecy (Revelation 22:7, 10). Whichever view one takes, all Christians should be preparing themselves to meet Jesus Christ and be waiting for His return (John 14:3).

11/17/20

Why is not reading the Bible dangerous?

The Bible is God's Word to us, and it contains instructions and wisdom for our lives as humans and as believers in Jesus Christ as Lord. If God did not desire for us to read His Word, why would He have written it and preserved it for several thousand years? Not reading the Bible may not inherently be a sin, especially for those who are not Christians; however, in the believer's life, it may indicate a sinful position of the heart such as laziness or apathy in our walk with God. James 4:17 says, "Whoever knows the right thing to do and fails to do it, for him it is sin." For believers who have ready access to the Bible, not reading it is a sin of omission. Not only that, as is true with any sin, it is harmful to us. We cannot neglect God's Word and expect to know Him well and fully enjoy the fruit of salvation in Jesus Christ. 

The Bible is a book about God. It tells us who He is and who we are. Second Timothy 3:16–17 says, "All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work." Spending time in God's Word is vital to our spiritual growth. 

Being God-breathed, the Bible is our standard for truth. Second Timothy 2:15 talks about the importance of rightly understanding and employing the truth of God's Word: "Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth." Ephesians 6:17 describes God's Word as the "sword of the Spirit." We cannot neglect this vital piece of armor as we go about our daily lives.  

Hebrews 4:12 declares, "For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart." God's Word has a way of exposing our hearts. It helps to clear the cloud of sin and misunderstanding so that we can see clearly. Hebrews 4:13 reminds, "And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account." Not reading the Bible makes us more likely to be deceived by the lies of Satan, the lies of this world, and the deceitfulness of our own hearts (John 8:44; James 1:14–15; 22–25; Jeremiah 17:9–10). 

Reading God's Word increases our hunger for God. Many have referred to the Bible as God's love letter to us. Why would we not want to read that? And when we do read it, we grow in our understanding of Him and His character. We grow in our love for Him and mature in our faith.  

Others have referred to the Bible as God's instruction manual for our lives. It shows us how we are to live. The Bible helps us understand what sin is and what righteousness is. Before sin is acted upon, it begins in the heart, which is the first place God looks (1 Samuel 16:7; Jeremiah 17:10; Romans 8:27). If we desire to live free from sin and instead cling to righteousness, it is essential that we read and study the Bible. Psalm 119:9–11 says: 
"How can a young man keep his way pure? 
By guarding it according to your word. 
With my whole heart I seek you; 
let me not wander from your commandments! 
I have stored up your word in my heart, 
that I might not sin against you." 

This passage reveals that we can keep our way pure by following the guidelines that are laid out in God's Word. Having God's Word in our heart will help keep us from sinning. It not only helps us see what not to do, but the things that we should be doing instead. God's ways lead to life (John 10:10), while sin leads only to death (Romans 6:23). Not reading the Bible means not availing ourselves of the knowledge of the way of life. The Word of God helps to sanctify us as we walk out our faith (John 17:17). 

Psalm 119 is the longest chapter in the Bible and is an ode to delighting in God's Word. Verse 105 says: "Your word is a lamp to my feet and a light to my path." The Bible brings wisdom and shows us the way to walk. When we know God's Word, it helps us to recognize God's voice in our own prayer lives. His voice in prayer will never contradict His Word, the Bible.  

The Holy Spirit helps us understand God's Word (John 16:13–14; 1 Corinthians 2:14). The Bible is not something we read and apply on our own. It is not a self-help book or a do-it-yourself guide to salvation and life. Rather, it is the living Word of God. Our righteousness comes only through Christ, not our works or our knowledge (Ephesians 2:1–10). But the Bible is a primary tool that God uses in the life of a believer as He transforms them to be more like Christ (Philippians 1:6; 2:12–13; Romans 8:28ndash;30). 

We should desire to read the Bible. Even in seasons of spiritual dryness when it feels like God is far away, when we have planted His Word in our hearts, He can bring verses of hope and encouragement to mind at the moments we need them the most (Romans 15:4). As believers, we are also instructed to know God's Word, so that we may rightly interpret its meanings (2 Timothy 2:15) and always be prepared to share the gospel (1 Peter 3:15). We should make it a habit to get into God's Word. The more we do that the more we will desire it—for it will incline our hearts to desire Him and delight in His words to us. 

11/15/20

Why is not reading the Bible dangerous?

The Bible is God's Word to us, and it contains instructions and wisdom for our lives as humans and as believers in Jesus Christ as Lord. If God did not desire for us to read His Word, why would He have written it and preserved it for several thousand years? Not reading the Bible may not inherently be a sin, especially for those who are not Christians; however, in the believer's life, it may indicate a sinful position of the heart such as laziness or apathy in our walk with God. James 4:17 says, "Whoever knows the right thing to do and fails to do it, for him it is sin." For believers who have ready access to the Bible, not reading it is a sin of omission. Not only that, as is true with any sin, it is harmful to us. We cannot neglect God's Word and expect to know Him well and fully enjoy the fruit of salvation in Jesus Christ. 

The Bible is a book about God. It tells us who He is and who we are. Second Timothy 3:16–17 says, "All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work." Spending time in God's Word is vital to our spiritual growth. 

Being God-breathed, the Bible is our standard for truth. Second Timothy 2:15 talks about the importance of rightly understanding and employing the truth of God's Word: "Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth." Ephesians 6:17 describes God's Word as the "sword of the Spirit." We cannot neglect this vital piece of armor as we go about our daily lives.  

Hebrews 4:12 declares, "For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart." God's Word has a way of exposing our hearts. It helps to clear the cloud of sin and misunderstanding so that we can see clearly. Hebrews 4:13 reminds, "And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account." Not reading the Bible makes us more likely to be deceived by the lies of Satan, the lies of this world, and the deceitfulness of our own hearts (John 8:44; James 1:14–15; 22–25; Jeremiah 17:9–10). 

Reading God's Word increases our hunger for God. Many have referred to the Bible as God's love letter to us. Why would we not want to read that? And when we do read it, we grow in our understanding of Him and His character. We grow in our love for Him and mature in our faith.  

Others have referred to the Bible as God's instruction manual for our lives. It shows us how we are to live. The Bible helps us understand what sin is and what righteousness is. Before sin is acted upon, it begins in the heart, which is the first place God looks (1 Samuel 16:7; Jeremiah 17:10; Romans 8:27). If we desire to live free from sin and instead cling to righteousness, it is essential that we read and study the Bible. Psalm 119:9–11 says: 
"How can a young man keep his way pure? 
By guarding it according to your word. 
With my whole heart I seek you; 
let me not wander from your commandments! 
I have stored up your word in my heart, 
that I might not sin against you." 

This passage reveals that we can keep our way pure by following the guidelines that are laid out in God's Word. Having God's Word in our heart will help keep us from sinning. It not only helps us see what not to do, but the things that we should be doing instead. God's ways lead to life (John 10:10), while sin leads only to death (Romans 6:23). Not reading the Bible means not availing ourselves of the knowledge of the way of life. The Word of God helps to sanctify us as we walk out our faith (John 17:17). 

Psalm 119 is the longest chapter in the Bible and is an ode to delighting in God's Word. Verse 105 says: "Your word is a lamp to my feet and a light to my path." The Bible brings wisdom and shows us the way to walk. When we know God's Word, it helps us to recognize God's voice in our own prayer lives. His voice in prayer will never contradict His Word, the Bible.  

The Holy Spirit helps us understand God's Word (John 16:13–14; 1 Corinthians 2:14). The Bible is not something we read and apply on our own. It is not a self-help book or a do-it-yourself guide to salvation and life. Rather, it is the living Word of God. Our righteousness comes only through Christ, not our works or our knowledge (Ephesians 2:1–10). But the Bible is a primary tool that God uses in the life of a believer as He transforms them to be more like Christ (Philippians 1:6; 2:12–13; Romans 8:28ndash;30). 

We should desire to read the Bible. Even in seasons of spiritual dryness when it feels like God is far away, when we have planted His Word in our hearts, He can bring verses of hope and encouragement to mind at the moments we need them the most (Romans 15:4). As believers, we are also instructed to know God's Word, so that we may rightly interpret its meanings (2 Timothy 2:15) and always be prepared to share the gospel (1 Peter 3:15). We should make it a habit to get into God's Word. The more we do that the more we will desire it—for it will incline our hearts to desire Him and delight in His words to us.  

11/13/20

What does it mean to trust in Jesus?

There are two basic levels to trusting Jesus. The first one is to trust in Jesus as the Son of God and the only way to salvation. Once you have put your faith in Jesus as Lord, the next level of trusting Jesus is to have total confidence in Him—in both His ways and His character. 

Jesus came to bring salvation to the world. We have access to forgiveness and right standing with God though the sacrifice of Jesus. He died and was raised back to life so that we may receive the free git of eternal life (John 3:16–18; 11:25). Once we have trusted in Jesus for salvation, the rest of our lives becomes a practice of trusting Him more and more each day and in every situation. How does this trust grow? Our trust in Jesus grows through our understanding of who He is through reading the Bible and our experiences walking with Him (2 Corinthians 1:10; Romans 8:28–30). 

Trust can grow through answered prayers or seeing God bless us above and beyond what we could have asked or imagined (Ephesians 3:20—21). These moments are exciting ways to build trust, and we should celebrate them when they happen. 

Alternatively, and perhaps more commonly, trust in Jesus grows during seasons of trials. Even in the direst of circumstances we learn to trust that God is sovereign and has good in store. When we are tempted to fear or despair, we can say with the psalmist: "[The righteous] is not afraid of bad news; his heart is firm, trusting in the LORD" (Psalm 112:7). In difficulties, we learn to trust that He can bear our burdens: "Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light" (Matthew 11:28–30). When we are weak, He is strong (2 Corinthians 12:9–10; see also Psalm 28:7). 

When our trust is in Jesus, our souls find rest in Him: "The LORD is a stronghold for the oppressed, a stronghold in times of trouble. And those who know your name put their trust in you, for you, O LORD, have not forsaken those who seek you" (Psalm 9:9–10; see also Philippians 4:6–7). Through the presence of the Holy Spirit, Jesus fills us with peace. The same Jesus that calmed the raging storm by saying, "Peace! Be still" (Mark 4:39) is the one who enables us to be at rest and at peace, even in the midst of life's storms: "You keep him in perfect peace whose mind is stayed on you, because he trusts in you" (Isaiah 26:3; see also Psalm 37:5). 

Tests and trials are also a time when fear tries to creep in, and sometimes making the decision to trust God is a battle in and of itself. In Jesus' own words, "Let not your hearts be troubled. Believe in God; believe also in me" (John 14:1). When our faith is tested, it provides an opportunity for us to develop our perseverance and be compelled to faithful obedience and confidence in Jesus (John 14:15). James says: "Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing" (James 1:2–4). The tests and trials that we endure are used by God to refine and purify us and build our faith and trust in Him (1 Peter 1:6–8). 

As we grow in our relationship with Jesus, we will notice our faith and trust in Him growing stronger. In situations where we would have become overwhelmed at one point, we notice that they are not such a hurdle anymore. We build up strength through trusting in Jesus' strength: "Blessed is the man who trusts in the LORD, whose trust is the LORD He is like a tree planted by water, that sends out its roots by the stream, and does not fear when heat comes, for its leaves remain green, and is not anxious in the year of drought, for it does not cease to bear fruit" (Jeremiah 17:7–8). When we trust in Jesus, He helps us to trade in our anxiety for His peace and to bear godly fruit in all circumstances. 

11/11/20

What people are included in the 144,000?

The 144,000 mentioned in the Bible are found in Revelation 7:2-4, which reads, "Then I saw another angel ascending from the rising of the sun, with the seal of the living God, and he called with a loud voice to the four angels who had been given power to harm earth and sea, saying, 'Do not harm the earth or the sea or the trees, until we have sealed the servants of our God on their foreheads.' And I heard the number of the sealed, 144,000, sealed from every tribe of the sons of Israel." Who are these 144,000?

The following verses (Revelation 7:5-8) clearly note that these individuals include 12,000 people from each of the tribes of Israel. They are also mentioned as being servants of God, which indicates their role as believers. They are Jews who have received salvation in the Jewish Messiah, Jesus Christ. Further, they are sealed on their foreheads. Some see this as a visible sign, though it could alternatively be a symbolic seal referring to salvation. This would fit the idea of the "helmet of salvation" the apostle Paul mentions in Ephesians 6:17.

The time period during which these Jewish Christians will serve is specified. The angels are told, "Do not harm the earth or the sea or the trees, until…" The harm of the earth, sea, and trees takes place during the last three and a half years of the seven-year tribulation period. Therefore, the ministry of the 144,000 will begin during the first half of the tribulation period, though it may continue throughout the entire tribulation period. In fact, many interpreters see the 144,000 serving as part of the fulfillment of Matthew 24:14: "And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come."

The prediction of these 144,000 Jews who serve during the tribulation argues strongly for the enduring nature of the Jewish people and of Israel into the future. During the tribulation period, Israel will be under threat, yet many Jews will continue to live during this time, with large numbers turning to Jesus as the Messiah.

A word should be mentioned regarding the use of this passage by Jehovah's Witnesses. This religious movement believes the 144,000 are a select group of believers in Jehovah who will enjoy a special place with Him in the afterlife. In this view, the individuals are composed of devout Jehovah's Witnesses who have served more faithfully than all others. This is inaccurate for a variety of reasons, including that the Bible clearly states the 144,000 are Jewish, will exist in the future, are believers in the resurrected Jesus as Messiah, and serve on earth rather than in the afterlife.

Revelation also makes clear these 144,000 Jewish servants of God are not the only people who will turn to the Lord during the tribulation period. Revelation 7 speaks of a vast number of individuals from every cultural background who worship the Lord in heaven.

The 144,000 Jews will play an important role during the tribulation period. Though often misunderstood by those who read Revelation, their work will serve as a vital part of God's redemptive plan to share the Gospel to the ends of the earth in the last days.

¿Qué personas están incluidas en los 144.000?

Los 144.000 mencionados en la Biblia se encuentran en Apocalipsis 7: 2-4, que dice: "Vi también a otro ángel que venía del oriente con el sello del Dios vivo. Gritó con voz potente a los cuatro ángeles a quienes se les había permitido hacer daño a la tierra y al mar: «¡No hagan daño ni a la tierra, ni al mar ni a los árboles, hasta que hayamos puesto un sello en la frente de los siervos de nuestro Dios!» Y oí el número de los que fueron sellados: ciento cuarenta y cuatro mil de todas las tribus de Israel" ¿Quiénes son estos 144.000? 

Los siguientes versículos (Apocalipsis 7: 5-8) claramente señalan que estas personas incluyen 12.000 de cada una de las tribus de Israel. También se les menciona como servidores de Dios, lo que indica su papel como creyentes. Por tanto son judíos que han recibido la salvación a través del Mesías judío, Jesucristo. Además, están sellados en sus frentes. Algunos ven esto como una señal visible, aunque alternativamente podría ser un sello simbólico que se refiere a la salvación. Esto encajaría con la idea del "casco de la salvación" que el apóstol Pablo menciona en Efesios 6:17. 

El período de tiempo durante el cual estos judíos cristianos servirán se menciona específicamente. A los ángeles se les dice: " ¡No hagan daño ni a la tierra, ni al mar ni a los árboles, hasta..." El daño de la tierra, el mar y los árboles tiene lugar durante los últimos tres años y medio del período de tribulación de siete años. Por lo tanto, el ministerio de los 144.000 comenzará durante la primera mitad del período de la tribulación, aunque podría continuar durante todo el período de la tribulación. De hecho, muchos intérpretes ven que los 144.000 sirven como parte del cumplimiento de Mateo 24:14: " Y este evangelio del reino se predicará en todo el mundo como testimonio a todas las naciones, y entonces vendrá el fin." 

La predicción de estos 144.000 judíos que sirven durante la tribulación argumenta categóricamente la naturaleza perdurable del pueblo judío y de Israel en el futuro. Durante el período de la tribulación, Israel estará bajo amenaza, sin embargo, muchos judíos continuarán viviendo durante este tiempo, con grandes cantidades rindiendo sus vidas a Jesús como el Mesías. 

Nos vemos en la obligación de mencionar unas palabras con respecto al uso de este pasaje por parte de los Testigos de Jehová. Este movimiento religioso cree que los 144.000 son un grupo selecto de creyentes en Jehová que disfrutarán de un lugar especial con Él en la otra vida. Según esta visión, los individuos están compuestos por devotos Testigos de Jehová que han servido más fielmente que todos los demás. Esto es incorrecto por una variedad de razones, incluyendo que la Biblia claramente establece que los 144.000 son judíos, existirán en el futuro, son creyentes en el Jesús resucitado como Mesías, y sirven en la tierra en vez de en la otra vida. 

EL libro de Apocalipsis también deja en claro que estos 144.000 siervos judíos de Dios no son las únicas personas que recurrirán al Señor durante el período de la tribulación. Apocalipsis 7 habla de una gran cantidad de individuos de todo trasfondo cultural que adoran al Señor en el cielo. 

Los 144.000 judíos jugarán un papel importante durante el período de la tribulación. Aunque a menudo son malentendidos por aquellos que leen Apocalipsis, su trabajo servirá como una parte vital del plan redentor de Dios para compartir el Evangelio hasta los confines de la tierra en los últimos días. 

11/09/20

Question: "Is there power in positive confession?"

Answer: Positive confession is the practice of saying aloud what you want to happen with the expectation that God will make it a reality. It's popular among prosperity gospel adherents who claim that words have spiritual power and that, if we speak aloud the right words with the right faith, we can gain riches and health, bind Satan, and accomplish anything we want. To confess positively is to speak words that we believe or want to believe, thus making them reality. This is opposed to negative confession, which is to acknowledge hardships, poverty, and illness and thus (supposedly) accept them and refuse the ease, wealth, and health God has planned for us.

There are several things wrong with this philosophy. The most dangerous is the belief that words have a kind of spiritual, magical power that we can use to get what we want. The practice borrows not from biblical truths, but from a new age concept called the "law of attraction." It teaches that "like attracts like"—a positive statement or thought will draw a positive reaction. Everything is imbued with God's presence and power—not “God” as the omnipresent Creator, but “god” in a Hindu/pantheistic way. The net result is the idea that our words hold the power to force God to give us what we want—a heretical belief. Additionally, the results attributed to positive confession are powered by the faith of the individual. This leads to the old belief that illness and poverty are a type of punishment for sin (in this case, lack of faith). John 9:1-3 and the entire book of Job refute this soundly.

The second problem is that the prosperity gospel misinterprets the promises of God. “Confession” is agreeing with what God has said; "positive confession" is demanding human desires. People who push positive confession say that the practice is merely restating God's promises as given in the Bible. But they don't differentiate between universal promises God made to all His followers (e.g., Philippians 4:19) and personal promises made to individuals at a certain time for a particular purpose (e.g., Jeremiah 29:11). They also misinterpret the promises God does give us, refusing to accept that God's plan for our lives may not match up with our own (Isaiah 55:9). A carefree, perfect life is the antithesis of what Jesus said the Christian life would look like—and the lives that His followers lived. Jesus didn't promise prosperity; He promised hardship (Matthew 8:20). He didn't promise that our every want would be fulfilled; He promised we'd have what we need (Philippians 4:19). He didn't promise peace in a family; He promised that families would have problems as some chose to follow Him and some didn't (Matthew 10:34-36). And He didn't promise health; He promised to fulfill His plan for us and grace in the trials (2 Corinthians 12:7-10).

Another issue with positive confession is that, although the "confessions" are understood to refer to things in the future, many of the statements are simply lies. Certainly, verbally affirming one's faith in God and deliverance by the sacrifice of Jesus is good. But proclaiming, "I always obey God," or, "I am wealthy," is deceptive and possibly against the very will of the God we are to cling to. Especially disturbing are the "confessions" about other people. God has given each of us the freedom to serve Him or rebel against Him in our individual ways; claiming otherwise is foolish.

Finally, the Bible is very clear that "negative confession" does not negate God’s blessings. The Psalms are filled with cries to God for deliverance, and Psalm 55:22 and 1 Peter 5:7 exhort us follow that example. Even Jesus went before the Heavenly Father with a clear eye on the situation and a request for aid (Matthew 26:39). The God of the Bible is not a cosmic Santa Claus (James 4:1-3). He is a loving Father who wants to be involved in His children's lives—the good and the bad. It is when we humble ourselves and ask for help that He gives us either release from the circumstances or strength to get through them.

Does positive confession have any value? In a way. Those who are confident they can solve a problem are generally more relaxed and creative. An optimistic mood has been shown to improve health. And happy people often have enough emotional distance between themselves and others to pick up on subtle clues which could lead to successful personal and business transactions. In addition, consistently voicing one's goals keeps those goals on the forefront; those who constantly think about getting more money will act accordingly.

The dangers of positive confession far outweigh the benefits. All of the advantages we’ve listed are psychological and somewhat physiological—not spiritual. The only spiritual benefit to be had is the fact that people who expect God to move are more likely to see God's hand in situations. But words are not magic. Our role with our Heavenly Father is not to demand, but to ask for help and to trust. And to realize that our blessings are not dependent on the strength of our faith, but on His plan and His power.

Pregunta: "¿Hay poder en la confesión positiva?"

Respuesta: La confesión positiva es la práctica de decir en voz alta lo que desea que pase con la esperanza de que Dios lo haga realidad. Es popular entre los seguidores del evangelio de la prosperidad, quienes afirman que las palabras tienen poder espiritual y que, si decimos en voz alta las palabras correctas con la fe correcta, podemos obtener riquezas y salud, atar a Satanás, y lograr cualquier cosa que queramos. Confesar positivamente es decir palabras que creemos o queremos creer, haciéndolas realidad. Esto se opone a la confesión negativa, que consiste en reconocer dificultades, pobreza y enfermedad y, por lo tanto, (supuestamente) aceptarlas y rechazar la comodidad, riqueza y salud que Dios ha planeado para nosotros.

Hay varias cosas equivocadas con esta filosofía. Lo más peligroso es la creencia de que las palabras tienen una especie de poder mágico espiritual, que podemos utilizar para conseguir lo que queremos. La práctica no se obtiene de verdades bíblicas, sino de un concepto de la nueva era llamado la "ley de la atracción". Enseña que "los polos iguales se atraen", una declaración o pensamiento positivo atraerá una reacción positiva. Todo está impregnado de la presencia y el poder de Dios, no de "Dios" como el creador omnipresente, sino de un "dios" en una forma hinduista/panteísta. El resultado claro es la idea de que nuestras palabras tienen el poder para obligar a Dios que nos dé lo que queremos (una creencia herética). Adicionalmente, los resultados que se atribuyen a la confesión positiva son empoderados por la fe de la persona. Esto conduce a la antigua creencia de que la enfermedad y la pobreza son un tipo de castigo por el pecado (en este caso, la falta de fe). Juan 9:1-3 y todo el libro de Job refutan esto.

El segundo problema es que el evangelio de la prosperidad malinterpreta las promesas de Dios. "Confesión" es estar de acuerdo con lo que Dios ha dicho; "la confesión positiva" está exigiendo deseos humanos. Las personas que impulsan la confesión positiva, dicen que la práctica es simplemente reafirmar las promesas de Dios como fueron dadas en la biblia. Sin embargo, ellos no diferencian entre las promesas universales que Dios hizo a todos Sus seguidores (por ejemplo, Filipenses 4:19) y las promesas personales hechas a los individuos en un momento determinado para un propósito en particular (por ejemplo, Jeremías 29:11). Ellos también tergiversan las promesas que Dios nos da, negándose a aceptar que el plan que Dios tiene para nuestras vidas, no puede coincidir con el nuestro (Isaías 55:9). Una vida libre de preocupaciones y perfecta, es la antítesis de lo que Jesús dijo que la vida cristiana sería y las vidas que Sus seguidores vivieron. Jesús no prometió prosperidad; Él prometió dificultades (Mateo 8:20). Él no prometió que todas nuestros anhelos serían cumplidos; Él prometió que tendríamos lo que necesitáramos (Filipenses 4:19). Él no promete paz en una familia; prometió que las familias tendrían problemas sabiendo que algunos decidirían seguirlo y otros no (Mateo 10:34-36). Y Él no prometió salud; prometió llevar a cabo Su plan para nosotros y la gracia en las dificultades (2 Corintios 12:7-10).

Otro problema con la confesión positiva es que, a pesar de que se entiende que las "confesiones" se refieren a las cosas en el futuro, muchas de las afirmaciones son simplemente mentiras. Sin duda, el afirmar verbalmente la fe en Dios por parte de alguna persona y la liberación por medio del sacrificio de Jesús, es bueno, el proclamar: "Yo siempre obedezco a Dios", o "Yo soy próspero", es algo engañoso y muy posiblemente está en contra de la voluntad de Dios a la cual estamos llamados a aferrarnos. Las "confesiones" acerca de otras personas son particularmente preocupantes. Dios nos ha dado a cada uno de nosotros la libertad para servirle o para rebelarnos contra Él de manera individual; afirmar lo contrario es una necedad.

Finalmente, la biblia es muy clara en que "la confesión negativa" no niega las bendiciones de Dios. Los Salmos están llenos de clamores a Dios para obtener liberación, y en el Salmo 55:22 y 1 Pedro 5:7 se nos exhorta a seguir ese ejemplo. Incluso Jesús fue ante el Padre celestial con claridad sobre la situación y solicitando una ayuda (Mateo 26:39). El Dios de la biblia no es un Santa Claus cósmico (Santiago 4:1-3). Él es un Padre amoroso que quiere estar involucrado en las vidas de Sus hijos, en lo bueno y en lo malo. Solo cuando nos humillamos a nosotros mismos y le pedimos ayuda, es que Él nos liberará de las circunstancias o nos dará la fortaleza para atravesarlas.

¿Tienen algún valor la confesión positiva? En cierto modo, aquellos que confían en que pueden resolver un problema, generalmente están más relajados y son más creativos. Se ha demostrado que un estado de ánimo optimista mejora la salud. Y las personas felices suelen tener suficiente distancia emocional entre ellos mismos y los demás para darse cuenta de pistas sutiles que podrían conducir al éxito de las operaciones comerciales y personales. Además, cuando alguien expresa constantemente los objetivos, estos se mantienen a la vanguardia; aquellos que constantemente piensan en conseguir más dinero, actuarán como corresponde.

Los peligros de la confesión positiva superan ampliamente los beneficios. Todas las ventajas que hemos enumerado son psicológicas y de alguna manera fisiológicas, no espirituales. El único beneficio espiritual que se tiene, es el hecho de que las personas que esperan que Dios se mueva, son más propensas a ver la mano de Dios en las situaciones. Pero las palabras no son magia. Nuestra función con nuestro Padre Celestial no es exigirle, sino pedirle ayuda, confiar y darnos cuenta de que nuestras bendiciones no dependen de la fortaleza de nuestra fe, sino de Su plan y Su poder.

11/08/20

Is it true that Jesus is the only way to heaven?

It is a common cultural belief that there are many ways to get to heaven. Is this true? 

What would make more sense, for God to give many ways to come to Him or to give one clear way for every person to believe? Jesus taught, "I am the way, and the truth, and the life. No one comes to the Father except through me" (John 14:6). According to Jesus, there is only one way to know God personally—through Him.

The earliest followers of Jesus affirmed the teaching of Jesus on this issue: "And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved" (Acts 4:12). The apostle Paul also noted, "For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes" (Romans 1:16). This gospel was the good news of the risen Jesus. Paul taught that those who believed in Jesus would receive salvation, or be saved from hell and receive eternal life with God in heaven.

As a result, not everyone will automatically go to heaven when they die. Further, there are no works you can do to earn your way to heaven. The only path provided by Jesus is faith in Him. As He taught in John 3:16, "For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life."

Ephesians 2:8-9 explain that our human efforts are not good enough for us to reach heaven on our own: "For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast." If we could earn heaven on our own, we would brag and boast of our accomplishments. Instead, God made salvation a free gift. Those who receive His free gift also will spend eternity with Him.

While some may view this approach as exclusive, Jesus gave Himself as the way of reaching heaven because of His love. Romans 5:8 teaches, "God shows his love for us in that while we were still sinners, Christ died for us." This great love brought Jesus from heaven to earth to live, die, and return to life to provide the opportunity for us to have eternal life by believing in Him.

To accept Jesus as your Savior and receive eternal life, you can respond with a prayer similar to the below. Remember that salvation is not about words you say or works you do. It's about Jesus' work and believing in Him. 

"Dear God, I realize I am a sinner and could never reach heaven by my own good deeds. Jesus Christ is the only one who can save me. So right now I place my faith in Jesus Christ as God's Son who died for my sins and rose from the dead to give me eternal life. Please forgive me of my sins and help me to live for you. Thank you for accepting me and giving me eternal life."

¿Es verdad que Jesús es el único camino al paraíso?

Una costumbre cultural muy común es creer que existen varias maneras de llegar al paraíso. ¿Es cierto? 

¿Qué tendría mas sentido, que Dios diera varias maneras de venir a Él o dar una manera clara para que cada uno crea? Jesús enseño, “Yo soy el camino, la verdad y la vida. Nadie llega al Padre sino por mí” (Juan 14:6). Según Jesús, solo hay una manera para conocer a Dios en un modo personal, por medio de Él. 

Los primeros seguidores de Jesús confirmaron esta enseñanza: “En ningún otro hay salvación, porque no hay bajo el cielo otro nombre dado a los hombres mediante el cual podamos ser salvos” (Hechos 4:12). El apóstol Pablo también dijo, “Verdaderamente, no me avergüenzo del evangelio, pues es poder de Dios para la salvación de todos los que creen” (Romanos 1:16). Este evangelio fue la buena noticia de la resucitación de Jesús. Pablo enseñó que aquellos que creyeron en Jesús recibirían salvación, o ser salvados del infierno y recibir la vida eterna con Dios en el paraíso. 

Como resultado, no todos se irán directo al Paraíso cuando se mueran. Y no existe obra que puedas hacer para ganarte el Cielo. El único camino que nos da Jesús es la fe en Él. Como enseñó en Juan 3:16, “Porque tanto amó Dios al mundo, que dio a su Hijo unigénito, para que todo el que cree en él no se pierda, sino que tenga vida eterna.”

Efesios 2:8-9 explica que nuestros esfuerzos humanos no bastan para llegar al Paraíso por nuestra propia cuenta: “Porque por gracia han sido salvados mediante la fe; esto no procede de ustedes, sino que es el regalo de Dios, no por obras, para que nadie se jacte.” Se pudiéramos ganarnos el Cielo, podríamos jactarnos y presumir por nuestro logro. En lugar de esto, Dios hizo que la salvación fuese un regalo gratuito. Todo quien reciba el regalo gratuito también pasará la eternidad con Él. 

Mientras algunos podrían verlo como exclusivo, Jesús, por su amor se dio a sí mismo como el camino para alcanzar el Cielo. Romanos 5:8 enseña, “Pero Dios demuestra su amor por nosotros en esto: en que cuando todavía éramos pecadores, Cristo murió por nosotros.” Este gran amor trajo a Jesús desde el Cielo a la tierra para vivir, morir y regresar a la vida para darnos la oportunidad de tener vida eterna al creer en Él. 

Para recibir a Jesús como tu Salvador y recibir la vida eterna, puedes responder con una oración parecida a esta debajo. Recuerda que la salvación no se trata de palabras que dices, ni obras que haces. Sino de lo que Jesus hizo y por creer en él. 

“Querido Dios, se que soy un pecador y jamás podre llegar al cielo por mis propias obras. Ahora mismo pongo mi fe en Jesucristo como Hijo de Dios que vivió una vida sin pecado, murió en mi lugar, y resucitó de la muerte para darme la vida eterna. Por favor perdona mis pecados y ayúdame a vivir para ti. Gracias por aceptarme y darme la vida eterna.”

11/05/20

“What is the Tribulation? How do we know the Tribulation will last seven years?”

The tribulation is a future seven-year period of time when God will finish His discipline of Israel and finalize His judgment of the unbelieving world. The church, made up of all who have trusted in the person and work of the Lord Jesus to save them from being punished for sin, will not be present during the tribulation. The church will be removed from the earth in an event known as the rapture (1 Thessalonians 4:13-18; 1 Corinthians 15:51-53). The church is saved from the wrath to come (1 Thessalonians 5:9). Throughout Scripture, the tribulation is referred to by other names such as the Day of the Lord (Isaiah 2:12; 13:6-9; Joel 1:15; 2:1-31; 3:14; 1 Thessalonians 5:2); trouble or tribulation (Deuteronomy 4:30; Zephaniah 1:1); the great tribulation, which refers to the more intense second half of the seven-year period (Matthew 24:21); time or day of trouble (Daniel 12:1; Zephaniah 1:15); time of Jacob's trouble (Jeremiah 30:7).

An understanding of Daniel 9:24-27 is necessary in order to understand the purpose and time of the tribulation. This passage speaks of 70 weeks that have been declared against "your people." Daniel's people are the Jews, the nation of Israel, and Daniel 9:24 speaks of a period of time that God has given "to finish transgression, to put an end to sin, to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy." God declares that "seventy sevens" will fulfill all these things. This is 70 sevens of years, or 490 years. (Some translations refer to 70 weeks of years.) This is confirmed by another part of this passage in Daniel. In verses 25 and 26, Daniel is told that the Messiah will be cut off after "seven sevens and sixty-two sevens" (69 total), beginning with the decree to rebuild Jerusalem. In other words, 69 sevens of years (483 years) after the decree to rebuild Jerusalem, the Messiah will be cut off. Biblical historians confirm that 483 years passed from the time of the decree to rebuild Jerusalem to the time when Jesus was crucified. Most Christian scholars, regardless of their view of eschatology (future things/events), have the above understanding of Daniel's 70 sevens.

With 483 years having passed from the decree to rebuild Jerusalem to the cutting off of the Messiah, this leaves one seven-year period to be fulfilled in terms of Daniel 9:24: "to finish transgression, to put an end to sin, to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy." This final seven-year period is known as the tribulation period"it is a time when God finishes judging Israel for its sin.

Daniel 9:27 gives a few highlights of the seven-year tribulation period: "He will confirm a covenant with many for one 'seven.' In the middle of the 'seven' he will put an end to sacrifice and offering. And on a wing of the temple he will set up an abomination that causes desolation, until the end that is decreed is poured out on him." The person of whom this verse speaks is the person Jesus calls the "abomination that causes desolation" (Matthew 24:15) and is called "the beast" in Revelation 13. Daniel 9:27 says that the beast will make a covenant for seven years, but in the middle of this week (3 1/2 years into the tribulation), he will break the covenant, putting a stop to sacrifice. Revelation 13 explains that the beast will place an image of himself in the temple and require the world to worship him. Revelation 13:5 says that this will go on for 42 months, which is 3 1/2 years. Since Daniel 9:27 says that this will happen in the middle of the week, and Revelation 13:5 says that the beast will do this for a period of 42 months, it is easy to see that the total length of time is 84 months or seven years. Also see Daniel 7:25, where the "time, times, and half a time" (time=1 year; times=2 years; half a time=1/2 year; total of 3 1/2 years) also refers to "great tribulation," the last half of the seven-year tribulation period when the beast will be in power.

For further references about the tribulation, see Revelation 11:2-3, which speaks of 1260 days and 42 months, and Daniel 12:11-12, which speaks of 1290 days and 1335 days. These days have a reference to the midpoint of the tribulation. The additional days in Daniel 12 may include the time at the end for the judgment of the nations (Matthew 25:31-46) and time for the setting up of Christ's millennial kingdom (Revelation 20:4-6).

In summary, the Tribulation is the 7-year time period in the end times in which humanity's decadence and depravity will reach its fullness, with God judging accordingly.

"¿Qué es la Tribulación? ¿Cómo sabemos que la Tribulación durará siete años?"

La tribulación es un período de tiempo futuro de 7 años, cuando Dios terminará con Su disciplina a Israel y ejecutará Su juicio sobre el mundo incrédulo. La iglesia, formada por todos los que han confiado en la Persona y la obra del Señor Jesús para salvarse de ser castigados por el pecado, no estarán presentes durante la tribulación. La iglesia será sacada de la tierra en un evento conocido como el arrebatamiento (1 Tesalonicenses 4:13-18; 1 Corintios 15:51-53). La iglesia es salvada de la ira venidera (1 Tesalonicenses 5:9). A través de la Escritura, se utilizan otros nombres con referencia a la tribulación, tales como: 

1) El día de Jehová (Isaías 2:12; 13:6,9; Joel 1:15; 2:1-31; 3:14; 1 Tesalonicenses 5:2) 

2) Angustia o tribulación (Deuteronomio 4:30; Sofonías 1:15) 

3) La gran tribulación, que se refiere a la más intensa segunda mitad del período de los 7 años (Mateo 24:21) 

4) Tiempo o día de angustia (Daniel 12:1; Sofonías 1:15) 

5) Tiempo de angustia para Jacob (Jeremías 30:7) 

Es necesaria la comprensión de Daniel 9:24-27 para entender el propósito y tiempo de la tribulación. Este pasaje en Daniel habla de 70 semanas que están determinadas sobre “tu pueblo”. El “pueblo” en este texto son los judíos, la nación de Israel. Daniel 9:24 habla de un período de tiempo que Dios ha determinado para: “terminar la prevaricación, y poner fin al pecado, y expiar la iniquidad, para traer la justicia perdurable y sellar la visión y la profecía, y ungir al Santo de los santos”. Dios declara que “70 semanas” darán cumplimiento a estos hechos. Es importante entender que cuando se habla de “70 semanas” no se está hablando de una semana como la conocemos (7 días). Este período del cual Dios habla, es realmente 70 septenios de años, o sea 490 años. Esto está confirmado por otra porción de este pasaje de Daniel. En los versos 25 y 26, se le dice a Daniel que “se quitará la vida al Mesías” en “7 semanas y 62 semanas” (69 semanas en total) comenzando con el decreto de la reconstrucción de Jerusalén. En otras palabras, el Mesías será quitado 69 septenios de años (483 años) después del decreto de la reconstrucción de Jerusalén. Los historiadores bíblicos confirman que transcurrieron 483 años desde el tiempo en que fue decretada la reconstrucción de Jerusalén, al tiempo que Jesús fue crucificado. La mayoría de los eruditos cristianos, a pesar de sus puntos de vista escatológicos (eventos / cosas futuras), comparten esta opinión sobre las 70 semanas de Daniel. 

Con los 483 años transcurridos desde el decreto para la reconstrucción de Jerusalén a la muerte del Mesías, esto nos deja 1 septenio (7 años) para el cumplimiento de lo descrito en Daniel 9:24 “... para terminar la prevaricación, y poner fin al pecado, y expiar la iniquidad, para traer la justicia perdurable y sellar la visión y la profecía, y ungir al Santo de los santos”. Este período final de los 7 años es conocido como el período de la tribulación, que es el tiempo cuando Dios terminará de juzgar a Israel por su pecado. 

Daniel 9:27 da un poco de luz sobre el período de los 7 años de tribulación. Daniel 9:27 dice, “Y por otra semana confirmará el pacto con muchos; a la mitad de la semana hará cesar el sacrificio y la ofrenda. Después con la muchedumbre de las abominaciones vendrá el desolador, hasta que venga la consumación, y lo que está determinado se derrame sobre el desolador”. La persona de quien se habla en este versículo, es la misma persona a quien Jesús llama “la abominación desoladora” (Mateo 24:15) y en Apocalipsis 13 es llamada “la bestia”. Daniel 9:27 dice que la bestia hará un pacto por una semana (7 años), pero que a la mitad de la semana (3 ½ años dentro de la tribulación), él romperá el pacto, poniendo fin al sacrificio. Apocalipsis 13 explica que la bestia colocará una imagen de él mismo en el templo y demandará que el mundo la adore. Apocalipsis 13:5 dice que esto sucederá por 42 meses, que son 3 ½ años. Puesto que Daniel 9:27 dice que esto sucederá a la mitad de la semana, y Apocalipsis 13:5 dice que la bestia hará esto por un período de 42 meses, es fácil ver que la duración total es de 84 meses o sea 7 años. Ver también Daniel 7:25 donde el “tiempo, y tiempos, y medio tiempo” (tiempo = 1 año; tiempos = 2 años; medio tiempo = ½ año; hacen un total de 3 años ½) también se refiere a la “gran tribulación”, la última mitad de los 7 años del período de la tribulación cuando la “abominación desoladora” (la bestia) estará en el poder. 

Para futuras referencias acerca de la tribulación, ver Apocalipsis 11:2-3 donde se habla de 1,260 días y 42 meses, y Daniel 12:11-12 donde se habla de 1290 días y 1,335 días, todo lo cual hace referencia al punto intermedio de la tribulación. Los días adicionales en Daniel 12 pueden incluir el lapso final para el juicio de las naciones (Mateo 25:31-46) y el tiempo para que Cristo establezca Su Reino Milenial (Apocalipsis 20:4-6).