What’s the purpose of life?
Recently a woman asked this question. Because of an abusive husband, she was frightened of men and never went outside at night. All her hopes and dreams had vanished. She was alone and couldn’t see any possibility of her situation improving. Also, I learnt that an elderly man had completed suicide. He chose death rather than life. He had no reason to live any longer.
The wisest person who ever lived, Solomon, found that a life which is not related to God is meaningless (Eccl. 1:2; 1:14; 12:8). It is like “chasing after the wind.” True fulfillment and lasting satisfaction are elusive. The things we do apart from God are hollow and futile because they can be destroyed and come to nothing. Hopes and dreams for this life can be shattered and wiped away. This was the case for these people.
According to the Bible, there are two main purposes of life: to know God, and to serve Him. Paul, a pioneer of the Christian faith, wrote: “I consider everything a loss because of the surpassing worth of knowing Christ Jesus my Lord, for whose sake I have lost all things … I want to know Christ” (Phil. 3:8,10 NIV). He also wrote: “ For to me, to live is Christ” (Phil. 1:21). He gave up Judaism and all his personal achievements when he trusted Christ as Savior. He wanted to know the Lord personally and live for Him.
The Bible tells us that people are “without hope and without God in the world” (Eph. 2:12). They have no lasting hope, no hope beyond death. This is because they don’t know the only true God, who was revealed by Jesus Christ. But if we truly know God, we have a lasting hope that looks beyond death. Paul said, “If only for this life we have hope in Christ, we are of all people most to be pitied” (1 Cor. 15:19). Because Christ was raised from the dead, we can look forward to the resurrection of our bodies, life forever with the Lord and God’s kingdom being established on earth.
People put their time and effort into the things that they think are important. Near the end of his life Paul said, “I have fought the good fight, I have finished the race, I have kept the faith” (2 Tim. 4:7). He was a devoted servant of God who put all his energy into serving Him and doing His will. He had protected the Christian doctrine which had been committed to him, and he faithfully passed it on to others. God wants us to be faithful in His sight; not merely successful in people’s sight.
Paul was motivated by the fact that his service would be reviewed in heaven: “We make it our goal to please Him, whether we are at home in the body or away from it. For we must all appear before the judgment seat of Christ, so that each of us may receive what is due us for the things done while in the body, whether good or bad” (2 Cor. 5:9-10). Fancy being able to please God when we are “away from” the body after death! This is when believers stand before the Lord as He reviews their service. The only thing we can take with us beyond death is our reward for faithfulness to Him.
Can all our hopes, dreams, visions and goals be taken away? If the answer is yes, they are flimsy and not robust. That’s why people give up, get depressed, and think there is no purpose to life. Instead let’s be like Paul and make our most important priority knowing the Lord Jesus Christ and serving Him while we can.
Published, April 2012
Also see:
What are we here for?
Something to live for
Why Jesus was sent
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Please explain Romans 8:28 in light of such disasters as the earthquakes in Haiti in 2010 and in Japan in 2011?
“And we know that in all things God works for the good of those who love Him, who have been called according to His purpose. For those God foreknew He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brothers and sisters” (Rom. 8:28-29NIV).
The context
Disasters are one of the characteristics of our sinful world. Our present suffering and future glory is the theme of Romans 8:18-30. In this passage believers are given three things to help us through times of suffering. They are truths that we should know (eido in Greek). First, “we know that the whole creation has been groaning as in the pains of childbirth right up to the present time …” (v.22-25). Christians are not the only ones suffering and it won’t last forever. As “the whole creation” is suffering, Christians are affected as well as the rest of God’s creation. Our suffering ends either when we die and go to be with the Lord or when we are resurrected to receive new bodies (1 Cor. 15:51-57; 2 Cor. 5:1-10; 1 Th. 4:15-18). Second, because “we do not know what we ought to pray for …”, the Holy Spirit prays for us (v.26-27). So, we can know that the Holy Spirit prays for us when we are going through difficult times. Third, “we know that in all things God works for the good of those who love Him …” (v.28-30). God’s desire is that believers would be “conformed to the image of His Son” because they have been “called”, “justified” and will be “glorified” (v.29-30). So, Romans 8:28 is set in the context of things to help us through difficult times.
The text
Romans 8:28 mentions two things to help Christians through difficult times:
- Believers have “been called according to His purpose”. God wants to make all believers like Jesus Christ; so they share His character. He wants their lives to be transformed (2 Cor. 3:18). Everything that happens, whether good things or bad , has this purpose. This includes disasters, suffering and tragedy.
- “In all things God works for the good of those who love Him”. What does “for the good” mean? Surely anything that is consistent with God’s purpose, which is to transform our lives to be more like our Lord’s. “All things” includes all the circumstances of life. So this verse is saying that God uses them to achieve His purposes. For example, although Joseph was treated harshly, he recognised that “God intended it for good” because it was used to save many lives, including the descendants of Abraham (Gen. 50:20). Also Hezekiah recognised that the anguish he went through during his serious illness “was good for me” (Isa. 38:17NLT) as it enabled him to praise God when his health was restored (Isa. 38:18-20).
The explanation
How can good come out of disasters such as the recent earthquakes, tsunamis and tornadoes that resulted in so much suffering and tragedy? We need to realize that “the good” Romans 8:28 is addressed to believers. God permits suffering and uses it for our good, for the blessing of others, and for His glory. The writer of Hebrews wrote, “No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it” (Heb. 12:11). Also, when Peter addressed the end times, which are characterized by disasters, he advised us to keep praying, help the needy, and use our gifts to serve others (1 Pt. 4:7-11). Disasters provide opportunities for us to bring comfort and relief to those in need, and pray for them. Disasters provide opportunities for us to develop our divine nature by becoming more Christ-like (Eph.4:22-24).
But what about death? Death is the worst thing that can happen to unbelievers; but it ushers believers into God’s presence, which is the best thing that can happen to us! Paul said “to die is gain” because it means going to be with Christ (Phil. 1:21).
But it can be difficult to balance the physical and spiritual aspects of life. Paul said that God “has blessed us in the heavenly realms with every spiritual blessing in Christ” (Eph. 1:3). Here we see that the blessings that are promised to believers are spiritual, not physical. Although disasters, suffering and tragedy may destroy our physical possessions, they don’t take away our spiritual blessings. God gives us what we need, not what we want. After all, Jesus died to save our spirits and souls, not our bodies. Of course, at the resurrection He gives us new bodies. We know God loves us, not because of how our lives go, but because of Christ’s death at Calvary.
So, Romans 8:28 says that God uses “all things” for our spiritual growth. When we apply this principle to disasters like earthquakes, tsunamis and tornadoes we begin to realize that even they can be used to help us become more Christ-like.
Written, April 2011
Also see: Where is God when disaster strikes?
How to overcome anxiety
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Where was Jesus between His death and resurrection? He told them He had “not yet returned to His father in heaven” (Jn. 20:17NIV1984) and He could not have gone to hell, so where was He?
The Bible indicates that Christ’s spirit went to heaven when He died. He told the thief on the cross, “today you will be with me in paradise” (Lk. 23:43NIV). Paradise (“paradeisos” in Greek; Strong’s reference number 3857) is the same place as the “third heaven” (2 Cor. 12:2,4) and means the dwelling place of God (Mt. 6:9). In Biblical times there was a concept of three heavens: the first heaven was the atmosphere (Heb. 4:14) and the second heaven the stars and galaxies. This means that He went to heaven after He died. This is consistent with the fact that just before He died Jesus called out, “Father, into your hands I commit my spirit” (Lk. 23:46).
As the Greek word translated “returned” in Jn. 20:17NIV (“anabaino”; Strong’s reference number 305), means “to ascend” (NIV Study Notes); it has been changed to “ascended” in the most recent translation of the NIV Bible (2010). The context of this verse is that Mary Magdalene was probably worried that she would not be blessed when Jesus was no longer with her physically. He responded “Do not hold on to me, for I have not yet ascended to the Father. Go instead to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God’” (Jn. 20:17NIV2010). She didn’t need to cling to Him as He would be around for another 40 days before He ascended back to heaven (Lk. 24:50-51; Acts 1:3, 9-11).
The idea that Jesus went to hell between His death and resurrection comes from Article 5 of the so-called “Apostles’ creed”: “… He suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell. The third day He arose again from the dead[i] …”. The creed was apparently used as a summary of Christian doctrine for baptismal candidates in the churches of Rome. Presumably Article 5 was derived from interpretations of Psalm 16:10, Acts 2:27,31, Eph. 4:9 and 1 Peter 3:19. It has been stated that the purpose of Article 5 was to declare that Christ had a human soul that departed from His body when He died[ii]. Also, in the Middle Ages, the words “hell” and “hades” become confused. Consequently, the King James Bible incorrectly used “hell” instead of “hades” in Psalm 16:10 and Acts 2:27,31. “Hell” (“genna”; Strong’s #1067) is the place or state of everlasting punishment. “Hades” (“hades”; Strong’s #86) is the place or state of the spirits of unbelievers after death—it is also a place of torment (Lk. 16:23-31).
Before Jesus’ ascension, the spirits of all people went to Hades (“Sheol” in Hebrew) (Ps. 89:48). After His ascension, only the spirits of unbelievers go to Hades, while the spirits of believers go directly to be with the Lord (2 Cor. 5:1-8). After the final judgment, those in Hades will be cast into hell, which is also known as the “lake of fire” (Rev. 20:14).
Ephesians 4:9 states: “What does ‘He ascended’ mean except that He also descended to the lower, earthly regions?”. This means that the Lord’s ascension necessitated a previous descent from heaven to earth, but not to hell. The word “lower” refers to the fact that the earth is beneath the heavens. A similar thought is given in: “Sing for joy, O heavens, for the LORD has done this; shout aloud, O earth beneath” (Is. 44:23).
According to 1 Peter 3:18-20, “He was put to death in the body but made alive by the Spirit, through whom also He went and preached to the spirits in prison who disobeyed long ago when God waited patiently in the days of Noah while the ark was being built.” This passage is difficult to understand. The interpretation that best fits the context is that by the Holy Spirit, Christ preached through Noah (Gen. 6:3; 1 Pt. 1:10-11; 2 Pt.2:5) to people who were now spirits in hades because they had rejected Noah’s message. The Bible teaches that there is no second chance for salvation after death—“Just as man is destined to die once, and after that to face judgment” (Heb. 9:27). So Christ didn’t preach to spirits in hades. Furthermore, there is no evidence in the Bible of “purgatory”: a place or condition of temporal punishment before one goes to heaven. Therefore, there is no benefit of prayer for the dead or baptism of the dead—these are merely human traditions with no Biblical basis.
So Jesus did not go to Hell between His death and resurrection. Instead, His spirit was with the Father in heaven.
Written, August 2006
[i] <www.reformed.org/documents/apostles_creed.html; 28 July 2006>
[ii] <www.reformed.org/documents/apostles_creed_dodds.html#ARTICLE_5; 28 July 2006>
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How can we be sure of our salvation?
Passengers who hold confirmed tickets at an airport are more certain of their flight than those who are on standby. How can we be sure we have a “ticket to heaven”? This means being able to say:
- I am confident that my sins are forgiven and that I will spend eternity with God in heaven.
- I have demonstrated that I trust in Jesus Christ for salvation by telling family and friends what Jesus has done for me (and by being baptised).
- My assurance of salvation is based on faith in the promises of God’s word, not my feelings.
As God planned our salvation, He will forgive and accept those who trust Him (Jn. 3:16). This is the only way to escape God’s judgement and receive eternal life (Jn. 5:24). God has promised that a believer will never perish or be snatched out of His hand and nothing can separate them from God’s love (Jn. 10:27-29; Rom. 8:38-39).
On the cross Jesus said “It is finished”; referring to His work of being a sacrifice for sin (Jn. 19:30). After finishing His work of salvation, Jesus sat down at God’s right hand (Heb. 1:3). A believer can’t do anything to maintain their salvation because Christ’s work is sufficient (Eph. 2:8-9).
The Holy Spirit is an internal witness that confirms believers are in God’s family (Rom. 8:16; 1 Jn. 4:13). They experience true guilt (not false guilt) when confronted with sin in their lives and joy and relief as they experience forgiveness and assurance.
The bible was written so that Christians can be sure of their salvation (1 Jn. 5:11-13). Those who truly believe that Jesus died for their sins have an eternal life in heaven. As a Christian reads the bible the Spirit confirms the truth that, because they have trusted the Saviour, they are now a child of God. A child can’t change their parent as it is a relationship set by their birth.
The changes that take place in the life of a believer give both the evidence of and the assurance of their salvation (1 Jn. 2:6). Christians love one another; in actions and not just words (1 Jn. 3:14; 1 Jn. 3:18-19). It is inconsistent to love God and hate another believer (1 Jn. 4:21). They will also be willing to do God’s will (1 Jn. 2:3).
So, the way to be sure of your salvation is to remember these biblical promises.
Written, May 2005
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Can we decipher information about our spirituality from our dreams?
A dream is a series of images, events or ideas that are present within the mind of a person while they are asleep. Sometimes God used dreams to reveal His will to people in Old Testament times (Num. 12:6). The fact that God also communicated to pagans through dreams means that dreams are not necessarily a measure of one’s spirituality (Gen. 20:3; 31:24; 40:8-19; Dan. 2:1-45; 4:5-33). Also, prophecies from dreams that are fulfilled are not necessarily from God (Deut. 13:1-5).
Two Greek words in the New Testament have been translated as “dream”. Firstly, “onar”, which means “a vision in sleep” (Vine) was used for a message from God either by an angel (Mt. 1:20; 2:13,19) or in some cases the messenger was not mentioned (Mt. 2:12,22; 27:19). Secondly, “enupnion”, which means “what appears in sleep” (Vine) was used to describe the dreams of old men (Acts 2:17). It was also used metaphorically in Jude 8 to describe the mind of apostates in the church—it may indicate that their thoughts were evil or out of touch with reality.
Dreams will accompany the pouring out of the Holy Spirit on the Jewish people in their last days as a nation (Joel 2:28-29). This was quoted on the day of Pentecost, which was a partial fulfilment of this prophecy—the Holy Spirit indwelt the believers from this time (Acts 2:17-18). However, there is no other mention in scripture of dreams with respect to the New Testament church. So, there is no biblical precedent to use dreams to indicate a person’s spirituality today.
The bible often links the words “dreams” and “visions” (Joel 2:28; Acts 2:17). The Greek word for “vision”, “horama”, means “an appearance or vision” (Vine). The following New Testament characters saw visions: Ananias (Acts 9:10); Paul (Acts 9:12; 16:9; 18:9); Cornelius (Acts 10:3-5) and Peter (Acts 10:17,19). These instances, which all involved the work of apostles in establishing the church, may have been the visions referred to in Acts 2:17.
Dreams occur in our subconscious mind, which is an unreliable measure of one’s spirituality. Today, God prefers to communicate to our conscious mind through the Bible (Heb. 12:1-2). Unless a dream or vision agrees completely with the Bible, it is not from God (Is. 8:19-20). So, God does not need to use dreams today as He can use the written Bible and the indwelling Holy Spirit to communicate His will to us.
We shouldn’t be obsessed with our dreams, as they may be related to the pressures of daily life (Eccl. 5:3). After all, surely our conscious thoughts and behavior are better indicators of our spirituality than our unconscious thoughts!
Written, April 2005
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Why don’t we pray to the Holy Spirit?
Most of the examples of prayer in the Bible are addressed to God the Father. Jesus told His disciples that after He returned to heaven they should make their requests to God the Father in prayer “in my name” (Jn. 14:13-14; 15:16; 16:23-26). As the name of the Lord represents His character, to ask God for something in Jesus’ name does not mean to mention this in the prayer, but to pray in accordance with Christ’s will. In order to do this, we need to be in close fellowship with the Lord, knowing His desires.
A name in scripture represents the very essence of the person (Prov. 22:1). Doing something in someone else’s name means to act by their authority and in their stead (1 Sam. 25:9). In this case we pray on the basis of Christ’s death and resurrection, which gives us access to God the Father. It also means praying for things that are in agreement with God’s will (1 Jn. 5:14-15).
Prayer should be “in the Spirit”, which means to pray as guided by the Holy Spirit (Eph. 6:18; Jude 20). Praying in the Spirit also means praying in accordance with God’s will as the Holy Spirit reveals it to us through Scripture (1 Jn. 5:14-15). In fact the Holy Spirit prays for us “in accordance with God’s will” (Rom. 8:26-27).
As the godhead comprises the Father, Son and Holy Spirit; what about prayer to the Son and the Spirit? Stephen prayed, “Lord Jesus, receive my spirit” (Acts 7:59-60). This is consistent with the fact that Jesus Christ is the only mediator between God and mankind (1 Tim. 2:5). It is the clearest example in scripture of a prayer addressed to the Lord Jesus Christ.
There is no instance in scripture of a person praying to the Holy Spirit or mentioning the Holy Spirit in a prayer (except for Ps. 51:11, see comment below). This may be related to the fact that the Spirit prays and intercedes for us (Rom. 8:26-27). The Spirit also helps believers pray to God as their Father (Gal. 4:6). Also, we are to “pray in the Spirit” (Eph. 6:18; Jude 20). This means to pray under the guidance and power of the Holy Spirit who provides access to God the Father (Eph. 2:18). If the Holy Spirit guides our prayers and prays for us, there is no need to pray to the Spirit. On the other hand, there is no scriptural warning against prayer addressed to the Holy Spirit. And according to Erickson (2013): “it is appropriate to direct prayers of thanks and petition to each of the members of the Trinity, as well as to all of them collectively”.
So the biblical pattern is to pray to the Father in the name of Jesus by the power of the Holy Spirit.
There is no instance in scripture of a person praying to angels or to the saints in heaven. The Bible certainly doesn’t advocate prayer to those who are not members of the godhead.
Reference
Millard J. Erickson (2013) “Christian theology”. Third edition. Baker Academic, Grand Rapids, MI, USA. p.313.
Written, April 2004. Revised, March 2017, November 2023
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Does God approve of polygamy? David, who wrote most of the psalms, had eight wives
In Old Testament times some wealthy and powerful men indulged in polygamy, having wives and concubines. Because of the bride price, few could afford more than two wives. Concubines were secondary wives who were often servants with fewer privileges than a wife. They could also be prisoners of war claimed by the victor.
God’s plan for marriage was taught by Moses, Jesus and Paul. The first marriage was described as, “For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh” (Gen. 2:24-25). This was the marriage of one man and one woman, Adam and Eve. The principle of the man leaving his parents to be united to his wife was re-stated by Jesus and Paul (Mt. 19:4-6; Eph. 5:31). Also, each elder in the local church must be “the husband of but one wife”, which implies being faithful to their wife (1 Tim. 3:2; Ti. 1:6).
But people don’t always follow God’s instructions. The first mention of polygamy in the Bible involves Lamech who claimed to avenge himself eleven times more often than Cain (Gen. 4:19, 24). The Bible says that Cain belonged to Satan (1 Jn. 3:12). So, Lamech was a violent and evil man.
After he left Hebron, the Bible says that “David took more concubines and wives in Jerusalem, and more sons and daughters were born to him” (2 Sam. 5:13). As David had eight wives, he probably followed in the way of other military leaders of his time (2 Sam. 3:2-5; 12:24). Bathsheba became his eighth wife via adultery and murder, which was certainly not God’s will. In fact, God had commanded that the king “must not take many wives, or his heart will be led astray” (Dt. 17:17). The most extreme example of polygamy in the Bible is king Solomon who “had seven hundred wives of royal birth and three hundred concubines, and his wives led him astray” (1 Ki. 11:3). His wives turned him to idolatry.
According to the bible, polygamy was practiced by: Lamech, Abraham, Esau, Jacob, Ashur, Gideon, Elkanah, David, Solomon, Rehoboam, Abijah, Jehoram, Joash, Ahab, Jehoiachin, Belshazzar, and Hosea. It was associated with trouble, jealousy and strife. In David’s case there was strife between the children of different wives involving incest, murder and treason.
There are two other passages in the Bible that may involve polygamy. Firstly, it was sought by women as a solution to being widows and childless after war had decimated the male population (Is. 3:25; 4:1). Secondly, as a provision for a childless widow (Dt. 25:5-6). If a man died and left his widow without a son, there was a danger that his name might perish and his property pass out of the family. Therefore, a brother of the dead man was supposed to marry the widow. The best example is Ruth and Boaz (Ruth 4:5,10). Here the nearest relative was to repurchase some land that Naomi’s husband had owned (Lev. 25:23-25) and marry the widow and support the family. In Ruth’s case the nearest relative refused these duties, but Boaz was willing to do it.
Jesus said that Moses permitted divorce because their hearts were hard, “but it was not this way from the beginning” (Mt. 19:7-9). Likewise, it seems that God permitted polygamy in Old Testament times, but it was not His original intention for marriage.
Polygamy degrades a wife from being a unique “helper”, as Eve was for Adam, (Gen. 2:18,20) to being one of many mistresses. So having more than one wife is one part of David’s life that we shouldn’t imitate.
Written, November 2004
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What did David mean when he wrote that he was “fearfully” made in Psalm 139:14?
Psalm 139 describes some of God’s attributes. He knows everything (v.1-6), His Spirit is present throughout the universe (v.7-12) and each person is created by Him (v.13-16). The verse before and after Psalm 139:14 describe the development of a baby from conception. This caused David to praise God for His power and skill and exclaim that “I am fearfully and wonderfully made” (Ps. 139:14NIV). The Hebrew word that is translated “fearfully” is yare (Strongs #3372). In Vine’s Dictionary it means “to be afraid, stand in awe, fear”. When used of an exalted person it means “standing in awe”. This implies honor, reverence and respect for the person. To be “fearfully” made means to be “awesomely” made.
Other Psalms of David that mention yare as a response to God are: “fear(s) the Lord”, “those who fear You (God)”, “those who fear Him”, “see and fear (God)”, “have no fear of God”, “all mankind will fear (God)”, “fear Your name” (Ps. 15:4; 22:23,25; 25:12,14; 31:19; 34:7,9; 40:3; 52:6; 55:19; 60:4; 61:5; 64:9; 86:11; 103:11,13,17; 145:19). So David had a strong reverence for God.
What about Christians today? The New Testament says Christians should worship God “with reverence and awe” (Heb. 12:28). He is the ultimate authority over humanity; He observes us and will judge us (1 Pt. 1:17; 2:17). We will all give an account of ourselves at the judgement seat of Christ (Rom. 14:10-12; 2 Cor. 5:10). Those who reverence God will desire to honor Him with holy living and by submitting to one another (2 Cor. 7:1; Eph. 5:21). Living in the fear of the Lord was associated with numerical growth in the early church (Acts 9:31).
So, like David we should stand in awe of God and respect His great power and position. This is expressed in the song by Rich Mullins:
“Our God is an awesome God;
He reigns in heaven above
With wisdom power and love:
Our God is an awesome God”.
Published, July 2005
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What does the Bible say about Christians getting tattoos?
A tattoo is a permanent marking made by inserting ink into the layers of skin to change the pigment for decorative or other reasons. Tattooing is a tradition among indigenous peoples around the world. The symbolism and impact of tattoos varies in different places and cultures.
The only specific mention of tattoos in the Bible is a command given to the Jews in about 1450 BC when they were travelling from Egypt to Canaan: “Do not cut your bodies for the dead or put tattoo marks on yourselves” (Lev. 19:28 TNIV). According to Scripture, Christians are not under Old Testament Law. When Christ fulfilled the Law by paying the death penalty for sin (Mt. 5:17; Rom. 10:4), the Old Testament Law was set aside as obsolete (Eph. 2:15; Heb. 7:18; 8:13), and believers are not under it, but under God’s grace (Rom. 6:14; Gal. 3:23-25). However, when specific laws are interpreted in light of their context and the New Testament, useful principles may be derived from them (1 Cor. 10:6-11; 2 Tim. 3:15-17).
The context of Leviticus 19:28 is a set of laws that prohibited Jews from following the pagan practices of the Egyptians and the Canaanites (Lev. 18:1-5, 24-30; 20:22-24). These laws mainly related to sexual immorality, spiritualism and witchcraft and other areas of personal conduct that were to distinguish God’s people. The punishment for disobeying them is given in Leviticus 20. As the “tattoo marks” described in Leviticus 19:28 were associated with false religious practices, they were prohibited for these Jews because God did not want them to be identified with idolatry. The New Testament also teaches that believers are to have nothing to do with idolatry (1 Cor. 10:7, 14; 1 Jn. 5:21) and apostasy (Heb. 3:12).
Some other commands in Leviticus 19 are also no longer associated with idolatry: “Do not wear clothing woven of two kinds of material” (19:19), and “’Do not cut the hair at the sides of your head or clip off the edges of your beard” (19:27). Since it is not specifically mentioned in the New Testament, the practice of tattooing is not prohibited for Christians today, but the principle of not being identified with idolatry and not backsliding would still apply.
Today, a tattoo is usually a decorative means of self expression and personal decoration that is not associated with idolatry. In a situation that is not sinful, whether to get a tattoo can be considered a debatable matter, like whether to eat food that has been offered to idols or whether one day is more sacred than another (Rom. 14:1-6). The Bible gives five principles that can help us determine God’s will in situations like this.
First, we are to honor God with our bodies (1 Cor. 6:19-20). In other words, will a tattoo honor or dishonor God? Is the reason for getting one to draw attention to ourselves (1 Tim. 2:9)? A related principle is that whatever we do should be done for the glory of God (1 Cor. 10:31). Will He be exalted or disgraced? Will others think less of God, His Church or His Word because of what I do?
Second, it is sinful to cause believers with weaker consciences to stumble by violating their conscience (Rom. 14:13-14, 20-21; 1 Cor. 8:7-13). In this instance we should refrain from doing something that is not specifically forbidden in Scripture if it hinders the spiritual progress of a weaker believer. Paul even extends this principle to unbelievers because he wanted them to accept Christ as their Savior (1 Cor. 10:32-33). It’s loving and unselfish to think of others above ourselves (Rom. 14:15; 15:1-2).
Third, with regard to tattoos and other matters of secondary importance, we shouldn’t judge others because they are accountable to the Lord and not to us (Rom. 14:4, 10-12). This means respecting each other’s opinion as we can have differing views on what pleases the Lord (1 Th. 4:1).
Fourth, make every effort to do the things that lead to peace and spiritual growth (Rom. 14:19). Will what we do help or hinder the harmony of believers?
Fifth, despite our differences of opinion with regard to matters of secondary importance, believers should accept one another just as Christ has accepted us (Rom. 15:7). Our fellowship with one another shouldn’t depend on one’s viewpoint on such matters.
As tattoos are permanent, consider whether having a tattoo will be regretted by you and your family in years to come. Also, because images affect thoughts, any tattoo that you might get should focus on what is true, honorable, right, pure, lovely, admirable, excellent and praiseworthy, and not obscene (Phil. 4:8; Eph. 5:3-5). For example, it could symbolize a Biblical truth which represents your relationship with Christ.
Finally, our bodies are like “instruments” or tools that can be used for good or bad purposes (Rom. 6:13). The important question to ask is whether we are using our bodies for God, not whether we have a tattoo or not. Romans 12:1-2 says this: “I urge you, brothers and sisters, in view of God’s mercies, to offer your bodies as a living sacrifice, holy and pleasing to God … Do not conform to the pattern of this world, but be transformed by the renewing of your mind.”
Published July 2010
See the other articles in this series:
– What does the Old Testament say about Christians getting tattoos?
– What does the New Testament say about Christians getting tattoos?
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What is post-modernism and how should Christians respond to it?
Postmodernism is the prevailing mindset or worldview of our society today, having largely replaced the previous mindset known as “modernism”.
In the modern era, faith was placed in human reasoning as the means to discover truth. It was optimistic for the future: science and technology would lead to unlimited progress toward a better life because it was thought that people were basically good. Because everything was explained by science, religious faith was viewed as being made up of outdated myths and superstition. The theory of evolution replaced the need for God. The supernatural, the spiritual world and miracles were dismissed as they were inconsistent with science, which rejected the possibility of the supernatural.
However, people became disenchanted with reason and science, as neither was able to deliver on its promise to solve all human problems and reshape society into utopia. So modernism was replaced by postmodernism where truth and morals are assumed to be subjective, and experiences and feelings are important. Consequently, truth and morals can vary from person to person or society to society. People rely on their own ideas of what is right or wrong, true or false. They make up their own minds. Experience and feelings are more important for postmodernists than reason; they follow their feelings.
The postmodernists also believe that all values, viewpoints and religions are equally valid and equally true; this is known as pluralism. When applied to religious faith this leads to all religions being equivalent and to New Age beliefs.
Learning about postmodernism helps us to better evangelise in a postmodern culture. The pluralistic postmodernists are open to all interpretations, including Christianity (although they may say, “It’s all right for you, but not for me”). The most important factor to postmoderists, when deciding what is true, is not reason but experience. Consequently, they are less likely to be influenced by what they only read or hear. Instead they need to see and feel Christian behaviour in action so their emotions are engaged.
This means that we should make sure that people experience real Christian love, hospitality and community while they are hearing the truth about Christ. Truth demonstrated has enormous impact. Pointing out the difference Christianity makes in a one’s own life may be the best way to catch the interest of the postmodernists to whom experience and feelings are important.
The fluid, ever-changing environment of postmodernity offers little support or shelter in the face of overwhelming change and almost unlimited choice. In these circumstances, people look for safe and welcoming places where they can find a sense of togetherness and safety. Let’s model a Christianity that meets the need of postmodern seekers.
Published, January 2012
See the other article in this series:
– Living in a postmodern world
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Was James the Senior Pastor of the church at Jerusalem?
Before the resurrection, James, the brother of Jesus, didn’t believe that Christ was divine, but he believed afterwards (Mt. 13:55; Jn. 7:5; Acts 1:14). The fact that the resurrected Lord appeared to James may have been instrumental in his conversion (1 Cor. 15:7). Some study Bibles and Bible dictionaries state that James became the head of the Jewish Christian church at Jerusalem (Acts 12:17; 15:13-21; 21:18; Gal. 2:9-12). Let’s look at what the bible says.
When Peter escaped from prison he went to Mary’s house, where some were praying for his release. He told them how the Lord had brought him out of prison. Then he requested that they give the news to James and other believers (Acts 12:16-17). When Paul visited Jerusalem after his conversion, the only apostles he saw were Peter and James (Gal. 1:18-19). During a later visit to Jerusalem, a meeting was arranged with James and all the elders (Acts 21:18). Paul referred to James, Peter and John as pillars of the church at Jerusalem (Gal. 2:9). Paul also said that when he was in Antioch, Peter stopped eating with Gentiles after some people came from James in Jerusalem (Gal. 2:12). But their claim to represent James was not true (Acts 15:24).
The topic of whether the Gentiles must be circumcised to be saved was discussed among the apostles and elders of the church at Jerusalem (Acts 15:12-21). After much discussion, Peter made a statement and afterwards James summed up the situation and supported it with a quotation from Amos 9:11-12. The church agreed with James and implemented his recommendation. Also, it has been pointed put that on this occasion the issue was brought to “the apostles and elders” and not to James and the resultant letter was written on behalf of “the apostles and elders” and not James (Acts 15:2, 23) (comment by Mike Hosey, August 2013).
Clearly, James was prominent among the elders of the church at Jerusalem, as was Peter prominent among the apostles. It is important to distinguish between “offices” and “gifts.” The two main offices in New Testament churches were those of “elders” and “deacons” (1 Tim. 3:1-13). All elders must be able to teach and shepherd the flock as pastors, but each will have spiritual gifts to varying degrees (1 Tim. 3:2; 1 Pet. 5:2-3). Prominent elders, whose work in preaching and teaching precludes employment to support their families, are worthy of “double honor” or financial support (1 Tim. 5:17-18).
However, there is no evidence that James had any rank or title above the other elders. They were not his subordinates. They were not his staff or his assistants. He wasn’t the church’s “senior” pastor. There is no biblical evidence that proves that James was the head of the church at Jerusalem.
This finding is consistent with the pattern of shared leadership in New Testament churches. It seems as though the believers at Jerusalem were led first by the apostles, and then elders were added to the leadership team (Acts 6:2; 11:30; 15:2, 4, 6, 22-23; 16:4). In fact, Peter and John referred to themselves as elders (1 Pet. 5:1; 2 Jn. 1; 3 Jn. 1). Judas (Barsabbas) and Silas were other elders in the church at Jerusalem (Acts 15:22).
I am not aware of any example of a prominent leader at any church mentioned in the New Testament, except for Diotrephes who wanted “preeminence” and was described as doing evil (3 Jn. 9-11). For example, there were five prophets and teachers, which would have comprised the eldership team, at Antioch – Barnabas, Simeon (called Niger), Lucius of Cyrene, Manaen and Saul (Acts 13:1). Teams of elders also led the churches in Lystra, Iconium, Pisidian Antioch, Perga, Ephesus, Philippi and Crete (Acts 14:21-24; 20:17; Phil. 1:1; Tit. 1:5).
Other instances of shared leadership in the New Testament include the fact that Jesus trained 12 apostles to establish the Church, and seven men (the precursors of deacons) were appointed to care for the needs of the Jewish widows (Acts 6:1-6). In fact, there is no evidence in Scripture of a hierarchy of authority among the apostles, the church elders or the church deacons. There is no evidence in Scripture of senior pastors of churches. Instead the New Testament pattern is always shared leadership.
Published, April 2011
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Our church often makes reference to the 7 deadly sins. What are they? Why are they called deadly? What does the Bible say about them?
The medieval Church recognized the following as seven deadly sins: pride (excessive self-esteem), envy (jealousy), gluttony (over-consumption), lust (excessive sexual desires), wrath (excessive anger), greed (excessive desire for wealth, status or power), and sloth (laziness). This list of sins was used to educate and instruct Christians concerning humanity’s tendency to sin in an era when most people couldn’t read the Bible for themselves. They were called “deadly sins” because it was believed that they threatened eternal damnation in hell. And because they were viewed as being the most serious sins, they were also called “capital” or “cardinal” or “mortal” sins.
God’s standards are clear in Scripture. They not only include the Ten Commandments and the Law, but the Bible also tells us that “there are six things the LORD hates, seven that are detestable to Him: haughty eyes (pride), a lying tongue (dishonesty), hands that shed innocent blood (murder), a heart that devises wicked schemes, feet that are quick to rush into evil, a false witness who pours out lies (perjury) and a man who stirs up dissension among brothers (family discord)” (Prov. 6:16-19 TNIV).
The Bible says that “all wrongdoing is sin” and “whoever keeps the whole Law and yet stumbles at just one point is guilty of breaking all of it” (Jas. 2:10; 1 Jn. 5:17). Therefore, it is wrong to link the degree of sin with salvation. Everyone has sinned against God and every sin is serious because the penalty for sin is death (Rom. 3:23; 6:23). In this sense, every sin is “deadly.” If it is not forgiven, it leads to eternal punishment in hell. Since in the Bible there is no categorization of sins with respect to salvation, the “deadly” sins do not threaten eternal damnation in hell any more than any other sin, even minor sins.
Fortunately, God has provided a remedy so we can avoid going to hell (Isa. 1:18; Rom. 5:8). When He was executed on the cross, Jesus Christ took upon Himself the punishment that we all deserve. The deadliness of sin was erased through the death and resurrection of Christ. The confession of our sins leads to our forgiveness (1 Jn. 1:9). However, if we do not accept what God has offered, then every sin we commit will be “deadly” (Jn. 3:16-18).
Unpardonable sins
Are there any sins which can’t be forgiven? The Jewish religious teachers committed an unpardonable sin when they attributed Christ’s miracles to Satan (Mt. 12:31-32; Mk. 3:22, 29-30; Lk. 12:10). His miracles were done in the power of the Holy Spirit. Such blasphemy against the Holy Spirit is probably not applicable today because Christ is not physically on earth.
The sin of apostasy, which involves publicly rejecting that Christ was the Son of God, is also unpardonable (Heb. 6:4-6; 10:26; 2 Pet. 2:20-22; 1 Jn. 2:19). In this case a person who had been associated with the Christian faith, but never was a true believer, abandons Christianity and becomes an enemy of Christ. This is probably the “sin that leads to death” which John seems to apply to the Gnostics (1 Jn. 5:16). This is where the idea of “mortal sins” possibly comes from, but the verse refers to apostasy, not the seven deadly sins.
Other passages that have been used to justify mortal sins are: 1 Corinthians 6:9-10, Ephesians 5:5 and Revelation 22:15, which say that people who regularly practice these sins are not Christians; Galatians 1:8-9, which addresses those preaching a false gospel; and Hebrews 10:16-17, which addresses apostasy. All those described in these passages are destined to hell. This is also the case for all sinners who have not repented and sought Christ’s forgiveness.
Degrees of sin
In the Old Testament, God assigned different penalties to different sins; the punishment matched the crime (Ex. 21:23-25; Deut. 25:2-3). As the penalty in hell will be “according to what they had done”, there will also be degrees of punishment in hell (Lk. 12:47-48; Rev. 20:12-13). This means that the degree of punishment of an unbeliever in hell will be in accordance with the degree of their sin. The degree of punishment in hell is also in accordance with one’s awareness (Mt. 11:20-24; Lk. 12:47-48; Jn. 15:22, 24; Heb. 10:29; 2 Pt. 2:20-21). The more known about God’s plan of salvation, the more accountability and the greater punishment for those who reject God.
But for those who have accepted Christ’s offer of forgiveness (Jn. 3:16), their eternal destiny is heaven not hell. Regardless of the seriousness of their sins, the penalty has been paid by the Lord and they can anticipate degrees of reward in heaven rather than punishment in hell (Mt. 16:27; 1 Cor. 3:12-14).
If you have accepted Jesus’ sacrifice for your sins, then all your sins are pardoned, including those in the list of deadly sins, and you are on your way to heaven.
Published, November 2011
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Philip Melanchthon, Martin Luther’s advisor in the Reformation, is the one who first said, “In essentials, unity; in non-essentials, liberty; in all things charity”. What are the essentials and non-essentials he was talking about?
This saying, which relates to how Christians should treat each other, relies on agreement as to what is essential and what is not. As Martin Luther believed that the Scriptures were the only rule of faith and life, he would have used the Bible to distinguish between the “essentials” and “non-essentials” of the Christian faith. However, just as there can be variations in the interpretation of some portions of the Bible, there can also be variations on where different people would place the boundary between the essentials and non-essentials. In fact, numerous books have been written on this topic.
Essentials of the Christian Faith
As the essentials are mandatory, indispensable and vital, they should be shared by all true Christians in a spirit of unity. Paul wrote, “Make every effort to keep the unity of the Spirit through the bond of peace. There is one body and one Spirit, just as you were called to one hope when you were called; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all” (Eph. 4:3-6 TNIV). He urged Christians to work together in peace and unity because the basis of their unity was the fact that they shared the following:
- One body – Whatever their race, nationality, culture, language, or circumstances all believers were part of the church, the body of Christ (1 Cor. 12:13).
- One Spirit –Tthe Holy Spirit lived within all believers and the body of Christ (1 Cor. 3:16; 6:19).
- One hope – In the future, all believers will be the Lord and will be like Him eternally (1 Pt. 1:3-5; 1 Jn. 3:2-3).
- One Lord – Jesus Christ, the Son of God was their common Savior (1 Cor. 8:6).
- One faith – They held in common the doctrine preserved for the Church in the New Testament (Jude 3).
- One baptism – All believers were baptized by the Holy Spirit into the one body and this new life was symbolized by water baptism (Rom. 6:3-4; 1 Cor. 12:13).
- One God – God the Father was the supreme ruler of the universe (1 Cor. 8:6).
Sometimes the essentials of the Christian faith are summarized in a creed or a statement of faith.
Other truths that are often viewed as being essentials are the authority of Scripture and New Testament doctrines such as: our sinfulness and God’s judgment; the reality of heaven and hell; and the forgiveness of sins by grace through repentance and faith in Christ’s death and resurrection.
We should not be afraid to associate with any people who share our belief in the essentials of the Christian faith. If God accepts them as His, we should too (Acts 10:34-35). Our unity will not be complete until we become mature when we are raptured to heaven (Eph. 4:13). In the meantime we grow towards maturity and maintain this unity by “speaking the truth in love,” which means holding the essentials in a loving way (Eph. 4:15).
Non-Essentials of the Christian Faith
As to the non-essentials, Christians can differ in these areas. As they are neither right nor wrong, there is room for various views. Among believers there are different levels of understanding of aspects of the Bible and their implications. For instance, in Rome this applied to whether to eat meat that had been offered to idols and whether to keep Jewish religious festivals (Rom. 14:1–15:7). Paul taught them not to judge one another with respect to these topics (Rom. 14:4, 10- 13). Instead they were to accept one another as God had, because differences were allowed in these areas as they were debatable matters (Rom. 14:1,3; 15:7). This would provide for an overall unity amidst diversity and people would agree to disagree and allow each to follow their own convictions.
The New Testament contains many principles, but not much detail on how to apply and practice them. This allows these principles to be applied in different ways in different cultures, circumstances, times and traditions. And many situations we face in daily life are not addressed specifically in Scripture. There is liberty in the non-essential areas provided Christians act in love, consistent with the teachings of the New Testament.
Revised Slogan
We have identified some “essentials” and a few “non-essentials” of the Christian faith. However, due to the difficulty of this task and the spectrum of possible issues, I would suggest that we consider three categories instead of two. The new category, secondary essentials, would fit between the other two and contain biblical doctrines of secondary importance, but which have a range of interpretations and do not relate to salvation or threaten unity. This also avoids referring to these doctrines as non-essential. This model can represent the unity and diversity of the Christian faith and the agreement and tolerance required in Christian relationships.
The revised saying for Christian relationships might be: “In essentials (primary doctrines), unity; in secondary essentials (other doctrines), tolerance; in non-essentials, liberty; in all things love.”
Published, October 2011
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What does the proverb “Pride goes before destruction” have to do with the fall of man? A friend said it refers to the first sin.
The Bible contrasts pride and humility: “Pride goes before destruction, a haughty spirit before a fall. Better to be lowly in spirit along with the oppressed than to share plunder with the proud” (Prov. 16:18-19NIV). This proverb says that although pride may have some advantages, its leads to destruction. The principle that pride leads to destruction is repeated elsewhere (Psa. 18:27; Prov. 11:2; 15:25; 18:12; 29:23; Isa. 13:11; Ezek. 21:26; Mt. 23:12; Lk. 14:11). And there are several examples of this proverb in Scripture.
Pride was the first sin in the universe. Because of pride and selfish ambition to be like God, the Archangel Lucifer was cast out of heaven (Isa. 14:12-17; Ezek. 28:12-18; 1 Tim. 3:6). Goliath despised David, his opponent, because he was only a boy; but then he was killed by a stone from David’s sling (1 Sam. 17:42- 44, 48-50). Haman was proud that he was the only person invited to a banquet with the king and queen, but two days later he was executed (Est. 5:12; 7:9-10). Israel’s pride caused it to be conquered by the Assyrians (Amos 6:8-14). Jewish religious leaders sought recognition and honor, but were hypocrites who would be punished (Mt. 23:1-12; Lk. 20:45- 47). Pride is sinful and hated by God (Prov. 6:17; 2 Tim. 3:2). We are not to be proud because it is incompatible with God’s love (Rom. 12:3,16; 1 Cor. 13:4).
Now, what about the sin of Adam and Eve? Their first sin was to disobey God’s specific command not to eat from the forbidden tree (Gen. 2:17; 3:6). They acted independently of God instead of listening to Him, which is a form of pride. Pride led them to think they knew better than He (Gen. 3:5, 6, 22); they listened to Satan and their own reasoning. The fall of man is an example of the truth that “Pride goes before destruction.” While Proverbs 16:18 does not specifically refer to the first sin, it does describe a universal principle that applies from the beginning of time until today.
Published, July 2011
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What are the “idle” words referred to in Matthew 12:36?
Jesus said we are accountable for every “idle word” we speak
According to Matthew 12:36-37 (NLT) Jesus said this to the Pharisees: “you must give an account on judgment day for every idle word you speak. The words you say will either acquit you or condemn you”. The Greek word argos – here translated as “idle” – means “inactive, unfruitful, barren, lazy, useless or unprofitable.” This word was also used to describe inactive workers (Mt. 20:3,6), young widows who were busybodies and gossips who didn’t care for their children and homes (1 Tim. 5:13), gluttonous Cretans (Ti. 1:12), and unproductive believers (2 Pet. 1:8). Notice that in all these instances argos described people.
There are two instances in the New Testament where argos is used metaphorically to describe a person’s words (Mt. 12:36) and faith unaccompanied by works (Jas. 2:20). So the “idle” words of Matthew 12:36 (NKJV, NLT) are those that are ineffective and worthless. Other translations call them “empty” (NIV), “careless” (ESV, NASB, CSB, CEV), or “worthless” (NET) conversation. Now let’s look at the context of this verse.
After Jesus healed a demon-possessed man who was blind and mute, the common people thought He was Israel’s Messiah, but the Pharisees disagreed and said that the miracle had been performed under Satan’s power (Mt. 12:22-32). They said “It is only by Beelzebul, the prince of demons, that this fellow drives out demons” (Mt 12:24). However, Jesus said that the miraculous power had come from the Holy Spirit. Jesus then told the Pharisees that a tree is recognized by its fruit – a good tree having good fruit and a bad tree having bad fruit (Mt. 12:33-35). Similarly, their unjustified accusations came from their evil lives. Then Jesus said, “I tell you that everyone will have to give account on the day of judgment for every empty word they have spoken. For by your words you will be acquitted, and by your words you will be condemned” (Mt. 12:36-37NIV). Because the words spoken are an accurate indication of a person’s inner life, they are a suitable basis for the judgment of that life.
Regarding “the day of judgment,” in the case of unbelievers, it is at “the great white throne” where the Lord Jesus is the judge. Their destiny is the lake of fire and their degree of punishment is “according to what they have done” (Rev. 20:11,13,15; Jn. 5:22). The words spoken by unbelievers during their life will condemn them. For example, the Pharisees will be judged for claiming that Jesus was empowered by demons. They said that Jesus performed miracles by the power of Satan rather than by the power of the Holy Spirit.
In the case of believers, their judgment is at “the judgment seat of Christ” (2 Cor. 5:10). Their destiny is to be with Christ forever, as the penalty for their sin – including careless speech – has been paid through His death on the cross. The Lord will reward them “for the things done while in the body, whether good or bad” (2 Cor. 5:10). Speech and behavior that is unconfessed and therefore unforgiven will reduce one’s reward at the judgment seat of Christ (1 Jn. 1:9).
So, an idle word is one that is useless for productive communication and somehow does damage. Every such empty or careless word will be judged because it reveals the inner self. Believers should speak as those who are going to be judged at the judgment seat of Christ (Jas. 2:12). Paul says Christians should not engage in “foolish talk” like this, and he categorizes it along with obscenity and coarse joking (Eph. 5:4). In many ways one’s conversation is an indicator of that person’s spiritual health (Jas. 3:1-12).
Jesus applied this teaching to religious leaders (Pharisees). They counteracted the words of the people who said “Could this be the Son of David?” (v.23). They were turning the people against Jesus. Their words harmed the ministry of Jesus. And ministries today face gossip, envy, and spite.
Paul said, “Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen” (Eph. 4:29).
Published, June 2010. Updated, January 2019.
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Does John 14:21 mean that God loves us more if we love Him?
“Whoever has My commands and obeys them, he is the one who loves Me. He who loves Me will be loved by My Father, and I too will love him and show Myself to him” (Jn. 14:21 NIV).
John gives us the longest account of what Jesus told the disciples in the upper room on the night before He was crucified (Jn. 13-17). A few verses before John 14:21 the Lord promised to send the Holy Spirit to indwell the disciples on the day of Pentecost. The key word “love” (“agapao” in Greek) appears 31 times in John 13-17. This self-sacrificing, unselfish love has a divine origin.
Two types of people are mentioned in John 14:15-24 – those who loved the Lord and those who did not. The first were believers, who were indwelt forever by the Holy Spirit, and who obeyed His commands. The others were unbelievers, who did not have the Holy Spirit and did not obey the Lord’s commands.
John 14:21 addresses believers, not unbelievers, in two sentences. The first sentence says that obeying the Lord’s command is evidence that one is a believer. For example, the disciples were told to “love one another” and this would show others that they were followers of Christ (Jn. 13:34-35). The second sentence says that the believer is loved by God the Father and God the Son, and they will make Themselves known to him in a special way: “We will come to him and make Our home with him” (Jn. 14:23-26). Of course unbelievers are also loved by God, but it’s a one-sided relationship as the love is not reciprocal: “God demonstrates His own love toward us, in that while we were still sinners, Christ died for us” (Rom. 5:8; Jn. 3:16).
John 14:21-26 shows that because believers have a relationship with the Lord and are indwelt by the Holy Spirit, the Son reveals Himself to them in a way that is not possible for unbelievers. So, increased love for God doesn’t mean that He will love us more, but that we will know Him better.
Published April 2010
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The Bible teaches us to submit to various authorities. But what if an authority makes a law that requires us to disobey God?
Although Christians are citizens of heaven (Phil. 3:20), they must also submit themselves to all forms and levels of human government (Tit. 3:1). God established human government after the flood; and Genesis 9:6 introduces the concept of governmental authority when it speaks of capital punishment. Governments help maintain law and order, keep the peace and avoid anarchy. Our attitude to authority is an important part of our Christian life.
Everyone must submit to the governing authorities because they are established by God and viewed as His servants (Rom. 13:1-7). The governing authorities are set in place by the permissive choice of God and their power is from God (Jn. 19:11; Rom. 9:17). Their weapons are a sign of their authority. So when people disobey a human ruler, they indirectly disobey God.
It’s good to be law-abiding citizens, because if we don’t submit to authority we will have a bad conscience. We are to pay our taxes to those in authority and never join in rebellion against the government or seek its overthrow by violence.
Paul quoted Exodus 22:28 when he said, “Do not speak evil about the ruler of your people” (Acts 23:5 NIV). He also said that we should pray for “all those in authority, that we may live peaceful and quiet lives in all godliness and holiness” (1 Tim. 2:1-2). It should be noted that the governing authorities were probably pagans when these passages of the Bible were written.
Here are three examples from Scripture of those who respected authorities in difficult circumstances.
- David honored wicked King Saul and called him the Lord’s anointed (1 Sam. 24:6) even though he sought to kill David.
- When the Pharisees tried to trap Jesus, He said to them, “Give to Caesar what is Caesar’s, and to God what is God’s” (Mt. 22:21).
- Nero (a godless brutal ruler) was the Roman emperor when Peter wrote “Submit yourselves for the Lord’s sake to every authority instituted among men: whether to the king, as the supreme authority, or to governors, who are sent by him to punish those who do wrong and to commend those who do right” (1 Pet. 2:13-14).
Christians should obey God, but not place the authorities above God (Jn. 14:21-24; 15:10; Eph. 5:24; Heb. 5:9; 12:9; Jas. 4:7). A Christian is not required to obey if an authority orders him to sin, to disobey God or to compromise his loyalty to Jesus Christ. When the apostles were commanded not to preach they replied “We must obey God rather than men” (Acts 4:18-20; 5:27-29).
Here are two examples from Scripture of those who disobeyed authorities instead of disowning God.
- When King Nebuchadnezzar of Babylon commanded that everyone should bow down to an idol, three Jews – Shadrach, Meshach and Abednego – chose to follow God’s command instead (Dan. 3; Ex. 20:3-5). Because of their faithfulness, God protected them from the fiery furnace and they were promoted in Babylon.
- When King Darius issued a decree saying that anyone who prayed to a god other than the king would be thrown into the lions’ den (Dan. 6), Daniel kept praying to his God “just as he had done before” (Dan. 6:10). When he was punished by being thrown into the lion’s den, God protected him, and he even prospered.
Scripture shows us that we should obey all authority, unless that authority requires us to disobey God, who is the highest authority.
Published, February 2010
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Are Ananias and Sapphira of Acts 5:1-11 in heaven?
In the early Church the believers shared their possessions in such a way that “there were no needy persons among them” (Acts 4:32-35 NIV). In fact “They sold property and possessions to give to anyone who had need” (Acts 2:45). Luke recorded two examples of such sharing – one good and one sinful.
Barnabas “sold a field he owned and brought the money and put it at the apostles’ feet” (Acts 4:37). His was an unselfish, sacrificial act. Ananias and Sapphira also sold a piece of property but decided to keep some of the money for themselves, while appearing to give all the proceeds of the sale to the apostles. This was a deliberate, dishonest and hypocritical act. When Ananias was accused of lying “he fell down and died” (Acts 5:5), and when his wife Sapphira was also accused of lying she fell down and died as well (Acts 5:10). Their punishment for this sin of deception and hypocrisy was instant death. Understandably, “Great fear seized the whole church and all who heard about these events” (Acts 5:11).
Ananias and Sapphira were members of the early Church in Jerusalem in a period when “the Lord added to their number daily those who were being saved” (Acts 2:47). At this time, all the members of this church were true believers who were “one in heart and mind” (Acts 4:32). This means that Ananias and Sapphira are in heaven like all true believers who have died. Just because they were influenced to sin by Satan doesn’t affect their eternal security. Sin spoils our fellowship with God, but not the salvation He offers (Jn. 10:28-29). Ananias and Sapphira were disciplined as God’s children (Heb. 12:6-11). They illustrate that God sometimes takes a believer home early because of sin (1 Cor. 11:29-32).
This deception is the first recorded sin in the life of the Church. It seems as though God was stressing the importance of living godly lives at the beginning of a new era and was warning about the seriousness of sin. It has been recorded in Acts 5:1-11 to remind us all of this lesson. Similarly, in the period when the Old Testament Law was being established, Nadab and Abihu died after they disobeyed God’s command (Lev. 10:1-2). Likewise, sin may be dealt with swiftly when the Lord rules on earth during the Millennium (Isa. 65:20).
This incident reminds us of God’s holiness and our sinfulness (Rom. 3:23; Rev. 4:8). Surely, He deserves our obedience and respect. Are we swift to confess our sins and repent as “Nothing in all creation is hidden from God’s sight” (Heb. 4:13; 1 Jn. 1:9)? Is our way of life being transformed to be more like the Lord (Rom. 12:1-2; 2 Cor. 3:18; 7:1; 1 Th. 4:7; 1 Pet. 1:15; 2 Pet. 3:11)? Let’s be honest and give up our hypocritical ways.
Published, October 2009; updated, October 2016
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Is the Morning Star in the Bible Jesus Christ or Satan?
In the Old Testament, the word “star” is used figuratively to refer to a ruler (Num. 24:17). In the New Testament, the term “Morning Star” is used metaphorically of Jesus Christ: “I, Jesus, have sent my angel to give you this testimony for the churches. I am the Root and the Offspring of David, and the bright Morning Star” (Rev. 22:16 NIV). According to Peter, believers should pay attention to the message of Scripture because it is “a light shining in a dark place, until the day dawns and the morning star rises” (2 Pet. 1:19).
The morning star appears in the sky before the sun rises at daybreak. Paul wrote that the finalization of our salvation is near because “The night is nearly over; the day is almost here” (Rom. 13:12). This means that the present age is like a night that is darkened by sin. We know that Christ will come to rapture believers to heaven at the end of this age (1 Th. 4:13-18) and then judge the sinful world before reigning over all. After God’s judgment of sin, there will be no more darkness (Rev. 21:25-27; 22:5), as darkness is a symbol of sin (Jn. 3:19).
In the second coming, Christ is pictured as the morning star that precedes the day. This was promised to the believers at Thyatira: “I will also give them the morning star” (Rev. 2:28). It is clear that in these three instances, the morning star is a metaphor for Jesus Christ. This illustration is not surprising as Christ’s incarnation was likened to a sunrise (Is. 9:2; Lk. 1:78-79).
The only other passage of the Bible that includes the term “morning star” is Isaiah 14:12. Here is how different versions translate it.
“How you have fallen from heaven, O morning star, son of the dawn! You have been cast down to the earth, you who once laid low the nations!” (NIV)
“How you are fallen from heaven, O Lucifer, son of the morning! How you are cut down to the ground, you who weakened the nations!” (NKJV)
“How you have fallen from heaven, O star of the morning, son of the dawn! You have been cut down to the earth, you who weakened the nations!” (NASB)
The context of this verse is God’s judgment on the king of Babylon; it was part of a taunt sung by the Israelites (Isa. 14:3). This is the only place in Scripture where the Hebrew word heylel appears; it has been interpreted as “shining one” or “star of the morning.” Isaiah seems to be using this metaphor of a bright light, though not the greatest light, to illustrate the apparent power and boastfulness of the Babylonian king which then faded.
When the Old Testament was translated into Latin in 405 AD, heylel was translated as “lucifer” – a synonym for “morning star.” Today the word “lucifer” has two meanings: “the planet Venus, the morning star” (the next brightest object in the sky after the sun and moon) and a name of Satan. Both of these interpretations were mentioned in the 1611 (KJV) translation of Isaiah 14:12.
Although the primary context of the passage is about a king of Babylon, in Isaiah 14:12-17, the focus seems to move to the fall of the one who energized the king of Babylon, Satan (14:13-14), and represents supreme arrogance, pride and conceit, which were Satan’s sins (1 Tim. 3:6). In this interpretation, the metaphor, the “morning star” is applied to Satan. But as we have seen, this title is also used of Christ (Rev. 22:16). This is not inconsistent because the term “lion” is also applied to both Satan and Christ (1 Pet. 5:8; Rev. 5:5). This possible association of the king of Babylon with Satan seems to be the origin of “Lucifer” as a term for Satan.
The “morning star” is a metaphor in Scripture applied to Jesus, the king of Babylon and maybe Satan. This is appropriate because they either have been, are or will be rulers. The reign of the king of Babylon is past; Satan’s is a doomed present (Rev. 20:7-10); Christ’s will be supreme and eternal (1 Cor. 15:24-27).
Published, July 2009
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What is a deliverance ministry? Is it scriptural? Should I get involved?
What is a deliverance ministry?
A deliverance ministry is an activity or group that aims to release people from the influence of demons (Mt. 25:41). It is based on the belief that problems are caused by demons influencing the body or soul. These problems include: physical infirmities, emotional problems, abuse, torment, mental illness, recurring sins, addictions, financial problems, fear, anger, depression, suicidal thoughts, lust, pornography, and homosexuality.
A deliverance session usually involves a team of people taking authority over Satan and his demons, using the name of Jesus Christ. It often includes prayer: to bind the demons; to loose God’s plans for deliverance; for the blood of Jesus to provide protection; for guidance; to invite the Lord to heal and deliver. It also includes: confessing and renouncing specific sins; taking authority in Christ over demons and commanding them to depart; reading passages from the Scripture that support the believer’s authority over evil; asking the Lord to heal past emotional, spiritual or physical wounds that may be footholds for the current oppression; and prayer for severing sinful connections with other people, demons or objects. Deliverance may also involve the use of spiritual gifts such as prophecy, tongues and a word of knowledge.
Deliverance ministries became more prevalent after the release of the film “The Exorcist” in 1973, as it created interest in casting out demons. Also, interest in casting out demons came with the rise of the charismatic movement.
Is it scriptural?
Jesus and the twelve apostles certainly cast out demons: “When Jesus had called the Twelve together, he gave them power and authority to drive out all demons and to cure diseases, and he sent them out to preach the kingdom of God and to heal the sick” (Lk. 9:1-2 niv). Philip, the evangelist, and Paul cast out demons (Acts 8:7; 16:18; 19:11-12). There are no examples in the Bible of Christians being possessed by a demon, although they may be afflicted by Satan and demons (Lk. 13:16; 2 Cor. 12:7). The woman who had been bound by Satan for 18 years was healed, whereas Paul’s “thorn in the flesh, a messenger of Satan” (2 Cor. 12:7) was not healed. There is no indication in the New Testament that Christians might have to deal with their own sin or the sin of another Christian by casting out a demon and there are no examples in Scripture of Christians casting demons out of other Christians.
Deliverance ministries are usually based on instances of exorcism in the gospels and Acts. Three verses that are commonly used to justify them are as follows:
“Calling the Twelve to Him, He sent them out two by two and gave them authority over evil spirits” (Mk. 6:7).
“These signs will accompany those who believe: In My name they will drive out demons” (Mk 16:17).
“Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective” (Jas. 5:16).
It is not clear that the signs, wonders and miracles described in the gospels and Acts are available to Christians today. Instead, they were God’s confirmation of the ministry of Christ and the early Church (Heb. 2:3-4). Also, in context, the verses above do not support deliverance ministry. For example, Mark 6:7 was addressed to the apostles, who were a distinct group among the early believers (1 Cor. 12:28-29). The statement in Mark 16:17 is followed by, “they will pick up snakes with their hands; and when they drink deadly poison, it will not hurt them at all” (Mk. 16:18). Clearly, this occurred in the early Church, but we should not expect it today. The context of James 5:13-20 is the restoration of a backslider. In this case, physical healing is connected with forgiveness of sins, so presumably this sickness was a result of a sin, not demon influence. The meaning of James 5:16 is that when we sin against someone else, we should be prompt to confess this sin to the person we have wronged.
The idea of needing deliverance from demons goes against the fact that demons have no power other than that given them by God (Job 1:6-12; 2:1-6). We are commanded to fear God, not demons. God controls the world, demons do not (Mt. 4:8-11). They can’t separate us from God’s love (Rom. 8:38).
As Christians we should not become obsessed with Satan or demons and blame outside influences for our problems instead of our own sinful nature. This makes it difficult to take responsibility for our behavior and leads to seeking deliverance instead of repentance. It also makes us feel incapable of resisting our spiritual enemy and needing to rely on others for deliverance.
Should I get involved?
If we wish to live victorious lives and overcome Satan, we need to obey the Scriptures and apply their principles with wisdom to our lives (Rom. 16:19-20). Satan is not crushed under our feet by miracles or a deliverance ministry.
In the Old Testament, God prohibited His followers from seeking to make contact with demons (Lev. 19:26,31; 20:6,27; Dt. 18:9-13; Jer. 27:9-10). According to the New Testament, every Christian is capable of resisting Satan through the Holy Spirit (1 Cor. 10:13; Eph. 6:11; 1 Pet. 5:6-11). “Submit yourselves, then, to God. Resist the devil and he will flee from you” (Jas. 4:7).
Instead of relying on a deliverance ministry to bring wholeness to our lives, we should pray daily that God may “lead us not into temptation, but deliver us from the evil one” (Mt. 6:13), and stand against the enemy by living in the power of the gospel (Rom. 1:16; Eph. 6:10-20).
Published, April 2009
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Are Adam and Eve in heaven?
There is little information in the Old Testament about Adam and Eve after they were banished from the Garden of Eden. Instead, we read about their descendants. For example, Cain was ungodly while Abel was godly (Gen 4:1-16). Cain’s ungodly line is described first (Gen. 4:17-24) and then the godly line is described from Seth to Shem (Gen. 4:25-5:32). When Enosh was born “people began to call on the name of the Lord” (Gen. 4:26 NIV). As Adam is mentioned in the godly line – “Adam lived a total of 930 years, and then he died” (Gen. 5:5) – the Bible implies that Adam and Eve trusted in God.
Adam is listed in Christ’s human genealogy, which traces the lineage from the first human being through Abraham and David, to Heli, who was probably Mary’s father (Lk. 3:23-38). There is no evidence in the Old Testament that any of the men mentioned in this list were ungodly. This is consistent with the statement above that Adam trusted God. Of course, Adam heads everyone’s family tree, including the ungodly!
Because Adam and Eve knew God very well before their fall into sin, they probably knew Him well after the fall. They also knew God’s promise that Satan would be defeated (Gen. 3:15). The first recorded instance of animal death was when God made garments for them from animal skins (Gen. 3:21). The fact that an animal died to provide a covering for them might have been used to teach them of the need to approach God with the blood of a sacrifice, which we know was a foretaste of Christ’s sacrifice. As Abel demonstrated his faith in God with animal sacrifices, presumably Adam and Eve also offered these to God (Gen. 4:4; Heb. 11:4).
All Old Testament believers – such as Enoch, Noah, Abraham, Moses and David – who died before Christ were saved in Christ by faith (Jn. 5:46; Heb. 11; 1 Pet. 1:10-12), just as believers are saved today. They are now in heaven (2 Ki. 2:11; Heb. 11:5). For these reasons, I believe Adam and Eve are in heaven.
Published, December 2008
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Was the “breaking of bread” – mentioned in Acts 2:42, 2:46 and Acts 20:7, 20:11 – the Lord’s Supper or a shared meal?
The phrase “breaking of bread” is used in the New Testament to refer both to the Lord’s Supper and to eating an ordinary meal. The meaning in a particular case should be determined from the context. The Greek word artos means “bread” or “loaf”; the word klao means “to break” or “to break off pieces”; and klasis refers to the act of breaking. So, “breaking of bread” signified the dividing of bread cakes or loaves into pieces.
Some instances of “breaking bread” clearly refer to the Lord’s Supper which was instituted by Christ on the night He was betrayed (Mt. 26:26; Mk. 14:22; Lk. 22:19; 1 Cor. 11:23-24). Another passage refers to the cup as well as the bread and explains the symbolism of the Lord’s Supper: “Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ? Because there is one loaf, we, who are many, are one body, for we all partake of the one loaf” (1 Cor. 10:16-17 NIV).
Other instances of “breaking bread” clearly refer to an ordinary meal. It was the duty of the host providing the meal to divide the bread into pieces and give thanks. For example, Christ miraculously used a few fish and loaves of bread to feed large crowds (Mt. 14:19; 15:36; Mk. 8:6,19). After the Resurrection, He ate a meal with two people at Emmaus (Lk. 24:30, 35). When Paul was about to be shipwrecked, he shared a meal with the 275 people on board (Acts 27:35). In each of these instances, God was thanked before the bread was broken and the meal eaten.
The interpretation of the other instances of “breaking bread” in the New Testament is not so clear. After the day of Pentecost, the early believers “devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer” (Acts 2:42). As it is unlikely they “devoted themselves” to a meal, this breaking of bread was probably the Lord’s Supper. And the context suggests that this prayer is more likely associated with the Lord’s Supper than with a meal.
The early believers also “broke bread in their homes and ate together with glad and sincere hearts” (Acts 2:46). As most Greek–English interlinear Bibles place a comma between these two clauses in the Greek language instead of “and”, they seem to refer to the same event, a shared meal. This means that a better translation may be that they “broke bread in their homes, eating together with glad and sincere hearts.” But the New Living Translation believes it refers to meeting in homes for both the Lord’s Supper and sharing meals.
Paul stayed in Troas for seven days in order to break bread on the first day of the week: “But we … joined the others at Troas, where we stayed seven days. On the first day of the week we came together to break bread” (Acts 20:6-7). Was this the Lord’s Supper or a shared meal? After Eutychus was miraculously brought back to life, Paul “went upstairs again and broke bread and ate” (Acts 20:11). As most interlinear Bibles have the word “and” between “broke bread” and “ate” in the Greek language, this would imply two meals during the same evening if the breaking of bread meant a shared meal. Therefore, the best interpretation would be that after Paul took part in the Lord’s Supper he ate a meal. According to the NLT, “Then they all went back upstairs, shared in the Lord’s Supper, and ate together” (Acts 20:11). So, in both Acts 20:7 and 11 the writer Luke refers to the Lord’s Supper.
It should also be noted that in the early Church a fellowship meal was often held with the Lord’s Supper (1 Cor. 11:20-22, 33-34; 2 Pet. 2:13; Jude 12). So, the answer to the question is that the context tells us that the “breaking of bread” is the Lord’s Supper in Acts 2:42 and 20:7 and 11, but a meal in Acts 2:46.
Published, July 2008
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Is it right to sing a song that says “I will bless the Lord”? Isn’t it God who blesses us?
The Greek verb eulogeo – which is translated “bless” in the Bible – means “to speak well of.” Although the one doing the blessing is often God, it can also be a human being. Christ blessed His disciples before He ascended into heaven (Lk. 24:51), and He blesses all believers with a spiritual inheritance (Eph. 1:3). Jesus told his followers “bless those who curse you” (Lk. 6:28). Christians are told: “Bless those who persecute you; bless and do not curse,” which means being kind to one’s enemies by not retaliating (Rom. 12:14; 1 Cor. 4:12). In these contexts, “eulogeo” is usually translated in the Bible as “bless.”
“To bless” can also mean “to praise.” It is done with our tongues (Jas. 3:9). Instances of this in the New Testament are: Zechariah after the birth of His son, John the Baptist (Lk. 1:64); Simeon when he took the Christ child in his arms (Lk. 2:28); and the disciples after Christ’s ascension (Lk. 24:53). In these contexts, eulogeo is usually translated in the Bible as “praise.”
Jesus blessed the boy’s meal (Lk. 9:16), and the bread at the Lord’s supper (Mt. 26:26; Mk. 14:22). It is evident that this involved giving thanks (Lk. 22:19; 1 Cor. 11:24). So to bless the Lord can also mean to give thanks for what He has done (1 Cor. 10:16; 14:16-17).
According to the dictionary, the most common meaning today of the word “bless” is “to consecrate by a religious rite” or to “make or pronounce holy” or “to request a divine favor,” while “to praise or glorify or extol” is a minor meaning of the word. So, “I will bless the Lord and give Him glory” (Frank Hernandez © 1981, Sparrow) would be better understood as, “I will praise the Lord and give Him glory.”
Published, February 2008
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Why do Christians celebrate Christmas, when everybody knows it is pagan in origin, tradition and most of its practices?
Christmas is a time when Christians remember the birth of Jesus Christ. Most historians agree that the celebration of Christmas did not begin until the fourth century, although they are not certain exactly how or why it began as a Christian festival. The most accepted explanation is that it began in Roman culture that held a pagan celebration for the winter solstice on December 25. As Christians were reluctant to take part, they replaced it with Christmas.
Local customs, culture, traditions and history influence Christmas practices around the world. Some, such as giving gifts or using a star, were derived from the biblical nativity stories. Some, such as the legend of Saint Nicholas, have their origin in Church history. Others, such as the use of evergreens and a yule log, have pagan origins. Still others, such as reindeer, elves, and the North Pole, are secular in origin and used as commercial marketing techniques.
The word “pagan” means one who worships a false god – an idolater, an unbeliever. Many things have a pagan origin. For example, the names of the days of the week in English were named after Anglo-Saxon gods and goddesses (except for Saturday, which was named after the Roman god Saturn). These in turn were based on Roman gods. However, the meaning of these names has changed from that of a deity to that of a particular day. Previously they had a pagan connection, but now they do not. So, it’s not the source long ago that’s important, but whether there is a connection today to idolatry (1 Cor. 10:20). The same applies to tradition: it’s the situation today that counts.
Many customs cannot be linked directly to Scripture. For example, families remember birthdays and weddings, but in the Bible the former are only mentioned with respect to Pharaoh and Herod (Gen. 40:20; Mt. 14:6). This custom is not wrong. We have freedom in many areas of life. New Testament passages that apply to the Church are much less prescriptive than those applied to the Jews in the Old Testament. Customs can be morally good (Lk. 4:16), evil or neutral. Two tests that can be applied to customs and practices are: Will God be glorified, and will anyone be stumbled (1 Cor. 10:31-32)?
There is no mention in Scripture of celebrating Christ’s birth, although believers are to remember His death. On the other hand, there is no prohibition against it. The incarnation is part of the gospel message: Christ was born and lived as a human before He was crucified. The celebration of Christmas could be considered a debatable matter (Rom. 14:1). Christians shouldn’t quarrel over debatable matters, but follow their conscience and honor God in whatever they do (Rom. 14:1-15:7; 1 Cor. 8:4-13; 10:14-33). They shouldn’t impose their convictions on others but respect each other’s conscience on these matters.
In a secular society, Christmas provides a great opportunity for evangelism. The birth of Christ is the theme of many Christmas carols. Believers can use this time to explain that Christ came into the world to address the problem of our separation from God and enable us to be reconciled with God and to have the promise of eternal life with Him in heaven.
The main dangers at Christmas are the idols of selfishness, materialism and the gospel of good works. Are we focused on what we receive or on what we give? Do we get caught up in the frenzy of shopping and celebrating? Do we tell children that if they are good enough they will receive presents from Santa Claus?
Beware of the false gods of Christmas. Remember that, “It is more blessed to give than to receive” (Acts 20:35), and that the gospel teaches that we are not saved by what we do, but by God’s grace (Eph. 2:8).
Published, December 2007
Also see: 3 explanations of the origin of the date of Christmas
Should Christians celebrate Christmas?
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