The apostle Paul answered a very similar question in Romans 6:1-2, “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?” The idea that a person could “trust in Jesus Christ” for salvation and then go on living just as he/she lived before, is absolutely foreign to the Bible. Believers in Christ are new creations (2 Corinthians 5:17). The Holy Spirit changes us from producing the acts of the flesh (Galatians 5:19-21) to producing the fruit of the Spirit (Galatians 5:22-23). The Christian life is a changed life because the Christian is changed.
What differentiates Christianity from every other religion is that Christianity is based on what God has done for us through Jesus Christ—divine accomplishment. Every other world religion is based on what we must do to earn God's favor and forgiveness—human achievement. Every other religion teaches that we must do certain things and stop doing certain other things in order to earn God's love and mercy. Christianity, faith in Christ, teaches that we do certain things and stop doing certain things because of what Christ has done for us.
How could anyone, having been delivered from sin's penalty, eternity in hell, go back to living the same life that had him on the path to hell in the first place? How could anyone, having been cleansed from the defilement of sin, desire to go back to the same cesspool of depravity? How could anyone, knowing what Jesus Christ did on our behalf, go on living as if He were not important? How could anyone, realizing how much Christ suffered for our sins, continue sinning as if those sufferings were meaningless?
Romans 6:11-15 declares, “In the same way, count yourselves dead to sin but alive to God in Christ Jesus. Therefore do not let sin reign in your mortal body so that you obey its evil desires. Do not offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness. For sin shall not be your master, because you are not under law, but under grace. What then? Shall we sin because we are not under law but under grace? By no means!”
For the truly converted, then, continuing to live sinfully is not an option. Because our conversion resulted in a completely new nature, our desire is to no longer live in sin. Yes, we still sin, but instead of wallowing in it as we once did, we now hate it and wish to be delivered from it. The idea of “taking advantage” of Christ’s sacrifice on our behalf by continuing to live sinfully is unthinkable. If a person believes himself to be a Christian and still desires to live the old, sinful life, he has reason to doubt his salvation. “Examine yourselves to see whether you are in the faith; test yourselves. Do you not realize that Christ Jesus is in you—unless, of course, you fail the test?” (2 Corinthians 13:5).
Tuesday, November 29, 2011
Monday, November 21, 2011
Why is it important to believe in biblical inerrancy?"
We live in a time that tends to shrug its shoulders when confronted with error. Instead of asking, like Pilate, “What is truth?” postmodern man says, “Nothing is truth” or perhaps “There is truth, but we cannot know it.” We’ve grown accustomed to being lied to, and many people seem comfortable with the false notion that the Bible, too, contains errors.
The doctrine of biblical inerrancy is an extremely important one because the truth does matter. This issue reflects on the character of God and is foundational to our understanding of everything the Bible teaches. Here are some reasons why we should absolutely believe in biblical inerrancy:
1. The Bible itself claims to be perfect. “And the words of the Lord are flawless, like silver refined in a furnace of clay, purified seven times” (Psalm 12:6). “The law of the Lord is perfect” (Psalm 19:7). “Every word of God is pure” (Proverbs 30:5 KJV). These claims of purity and perfection are absolute statements. Note that it doesn’t say God’s Word is “mostly” pure or scripture is “nearly” perfect. The Bible argues for complete perfection, leaving no room for “partial perfection” theories.
2. The Bible stands or falls as a whole. If a major newspaper were routinely discovered to contain errors, it would be quickly discredited. It would make no difference to say, “All the errors are confined to page three.” For a paper to be reliable in any of its parts, it must be factual throughout. In the same way, if the Bible is inaccurate when it speaks of geology, why should its theology be trusted? It is either a trustworthy document, or it is not.
3. The Bible is a reflection of its Author. All books are. The Bible was written by God Himself as He worked through human authors in a process called “inspiration.” “All scripture is God-breathed” (2 Timothy 3:16). See also 2 Peter 1:21 and Jeremiah 1:2.
We believe that the God who created the universe is capable of writing a book. And the God who is perfect is capable of writing a perfect book. The issue is not simply “Does the Bible have a mistake?” but “Can God make a mistake?” If the Bible contains factual errors, then God is not omniscient and is capable of making errors Himself. If the Bible contains misinformation, then God is not truthful but is instead a liar. If the Bible contains contradictions, then God is the author of confusion. In other words, if biblical inerrancy is not true, then God is not God.
4. The Bible judges us, not vice versa. “For the word of God...judges the thoughts and attitudes of the heart” (Hebrews 4:12). Notice the relationship between “the heart” and “the Word.” The Word examines; the heart is being examined. To discount parts of the Word for any reason is to reverse this process. We become the examiners, and the Word must submit to our “superior insight.” Yet God says, “But who are you, O man, to talk back to God?” (Romans 9:20).
5. The Bible’s message must be taken as a whole. It is not a mixture of doctrine that we are free to select from. Many people like the verses that say God loves them, but they dislike the verses that say God will judge sinners. But we simply cannot pick and choose what we like about the Bible and throw the rest away. If the Bible is wrong about hell, for example, then who is to say it is right about heaven—or about anything else? If the Bible cannot get the details right about creation, then maybe the details about salvation cannot be trusted either. If the story of Jonah is a myth, then perhaps so is the story of Jesus. On the contrary, God has said what He has said, and the Bible presents us a full picture of who God is. “Your word, O Lord, is eternal; it stands firm in the heavens” (Psalm 119:89).
6. The Bible is our only rule for faith and practice. If it is not reliable, then on what do we base our beliefs? Jesus asks for our trust, and that includes trust in what He says in His Word. John 6:67-69 is a beautiful passage. Jesus had just witnessed the departure of many who had claimed to follow Him. Then He turns to the twelve apostles and asks, “You do not want to leave too, do you?” At this, Peter speaks for the rest when he says, “Lord, to whom shall we go? You have the words of eternal life.” May we have the same trust in the Lord and in His words of life.
None of what we have presented here should be taken as a rejection of true scholarship. Biblical inerrancy does not mean that we are to stop using our minds or accept what the Bible says blindly. We are commanded to study the Word (2 Timothy 2:15), and those who search it out are commended (Acts 17:11). Also, we recognize that there are difficult passages in the Bible, as well as sincere disagreements over interpretation. Our goal is to approach Scripture reverently and prayerfully, and when we find something we do not understand, we pray harder, study more, and—if the answer still eludes us—humbly acknowledge our own limitations in the face of the perfect Word of God.
The doctrine of biblical inerrancy is an extremely important one because the truth does matter. This issue reflects on the character of God and is foundational to our understanding of everything the Bible teaches. Here are some reasons why we should absolutely believe in biblical inerrancy:
1. The Bible itself claims to be perfect. “And the words of the Lord are flawless, like silver refined in a furnace of clay, purified seven times” (Psalm 12:6). “The law of the Lord is perfect” (Psalm 19:7). “Every word of God is pure” (Proverbs 30:5 KJV). These claims of purity and perfection are absolute statements. Note that it doesn’t say God’s Word is “mostly” pure or scripture is “nearly” perfect. The Bible argues for complete perfection, leaving no room for “partial perfection” theories.
2. The Bible stands or falls as a whole. If a major newspaper were routinely discovered to contain errors, it would be quickly discredited. It would make no difference to say, “All the errors are confined to page three.” For a paper to be reliable in any of its parts, it must be factual throughout. In the same way, if the Bible is inaccurate when it speaks of geology, why should its theology be trusted? It is either a trustworthy document, or it is not.
3. The Bible is a reflection of its Author. All books are. The Bible was written by God Himself as He worked through human authors in a process called “inspiration.” “All scripture is God-breathed” (2 Timothy 3:16). See also 2 Peter 1:21 and Jeremiah 1:2.
We believe that the God who created the universe is capable of writing a book. And the God who is perfect is capable of writing a perfect book. The issue is not simply “Does the Bible have a mistake?” but “Can God make a mistake?” If the Bible contains factual errors, then God is not omniscient and is capable of making errors Himself. If the Bible contains misinformation, then God is not truthful but is instead a liar. If the Bible contains contradictions, then God is the author of confusion. In other words, if biblical inerrancy is not true, then God is not God.
4. The Bible judges us, not vice versa. “For the word of God...judges the thoughts and attitudes of the heart” (Hebrews 4:12). Notice the relationship between “the heart” and “the Word.” The Word examines; the heart is being examined. To discount parts of the Word for any reason is to reverse this process. We become the examiners, and the Word must submit to our “superior insight.” Yet God says, “But who are you, O man, to talk back to God?” (Romans 9:20).
5. The Bible’s message must be taken as a whole. It is not a mixture of doctrine that we are free to select from. Many people like the verses that say God loves them, but they dislike the verses that say God will judge sinners. But we simply cannot pick and choose what we like about the Bible and throw the rest away. If the Bible is wrong about hell, for example, then who is to say it is right about heaven—or about anything else? If the Bible cannot get the details right about creation, then maybe the details about salvation cannot be trusted either. If the story of Jonah is a myth, then perhaps so is the story of Jesus. On the contrary, God has said what He has said, and the Bible presents us a full picture of who God is. “Your word, O Lord, is eternal; it stands firm in the heavens” (Psalm 119:89).
6. The Bible is our only rule for faith and practice. If it is not reliable, then on what do we base our beliefs? Jesus asks for our trust, and that includes trust in what He says in His Word. John 6:67-69 is a beautiful passage. Jesus had just witnessed the departure of many who had claimed to follow Him. Then He turns to the twelve apostles and asks, “You do not want to leave too, do you?” At this, Peter speaks for the rest when he says, “Lord, to whom shall we go? You have the words of eternal life.” May we have the same trust in the Lord and in His words of life.
None of what we have presented here should be taken as a rejection of true scholarship. Biblical inerrancy does not mean that we are to stop using our minds or accept what the Bible says blindly. We are commanded to study the Word (2 Timothy 2:15), and those who search it out are commended (Acts 17:11). Also, we recognize that there are difficult passages in the Bible, as well as sincere disagreements over interpretation. Our goal is to approach Scripture reverently and prayerfully, and when we find something we do not understand, we pray harder, study more, and—if the answer still eludes us—humbly acknowledge our own limitations in the face of the perfect Word of God.
Monday, November 14, 2011
What happens to those who have never heard about Jesus?
All people are accountable to God whether or not they have “heard about Him.” The Bible tells us that God has clearly revealed Himself in nature (Romans 1:20) and in the hearts of people (Ecclesiastes 3:11). The problem is that the human race is sinful; we all reject this knowledge of God and rebel against Him (Romans 1:21-23). If it were not for God's grace, we would be given over to the sinful desires of our hearts, allowing us to discover how useless and miserable life is apart from Him. He does this for those who continually reject Him (Romans 1:24-32).
In reality, it is not that some people have not heard about God. Rather, the problem is that they have rejected what they have heard and what is readily seen in nature. Deuteronomy 4:29 proclaims, “But if from there you seek the LORD your God, you will find him if you look for him with all your heart and with all your soul.” This verse teaches an important principle—everyone who truly seeks after God will find Him. If a person truly desires to know God, God will make Himself known.
The problem is “there is no one who understands, no one who seeks God” (Romans 3:11). People reject the knowledge of God that is present in nature and in their own hearts, and instead decide to worship a “god” of their own creation. It is foolish to debate the fairness of God sending someone to hell who never had the opportunity to hear the gospel of Christ. People are responsible to God for what God has already revealed to them. The Bible says that people reject this knowledge, and therefore God is just in condemning them to hell.
Instead of debating the fate of those who have never heard, we, as Christians, should be doing our best to make sure they do hear. We are called to spread the gospel throughout the nations (Matthew 28:19-20; Acts 1:8). We know people reject the knowledge of God revealed in nature, and that must motivate us to proclaim the good news of salvation through Jesus Christ. Only by accepting God’s grace through the Lord Jesus Christ can people be saved from their sins and rescued from an eternity apart from God.
If we assume that those who never hear the gospel are granted mercy from God, we will run into a terrible problem. If people who never hear the gospel are saved, it is logical that we should make sure no one ever hears the gospel. The worst thing we could do would be to share the gospel with a person and have him or her reject it. If that were to happen, he or she would be condemned. People who do not hear the gospel must be condemned, or else there is no motivation for evangelism. Why run the risk of people possibly rejecting the gospel and condemning themselves when they were previously saved because they had never heard the gospel?
In reality, it is not that some people have not heard about God. Rather, the problem is that they have rejected what they have heard and what is readily seen in nature. Deuteronomy 4:29 proclaims, “But if from there you seek the LORD your God, you will find him if you look for him with all your heart and with all your soul.” This verse teaches an important principle—everyone who truly seeks after God will find Him. If a person truly desires to know God, God will make Himself known.
The problem is “there is no one who understands, no one who seeks God” (Romans 3:11). People reject the knowledge of God that is present in nature and in their own hearts, and instead decide to worship a “god” of their own creation. It is foolish to debate the fairness of God sending someone to hell who never had the opportunity to hear the gospel of Christ. People are responsible to God for what God has already revealed to them. The Bible says that people reject this knowledge, and therefore God is just in condemning them to hell.
Instead of debating the fate of those who have never heard, we, as Christians, should be doing our best to make sure they do hear. We are called to spread the gospel throughout the nations (Matthew 28:19-20; Acts 1:8). We know people reject the knowledge of God revealed in nature, and that must motivate us to proclaim the good news of salvation through Jesus Christ. Only by accepting God’s grace through the Lord Jesus Christ can people be saved from their sins and rescued from an eternity apart from God.
If we assume that those who never hear the gospel are granted mercy from God, we will run into a terrible problem. If people who never hear the gospel are saved, it is logical that we should make sure no one ever hears the gospel. The worst thing we could do would be to share the gospel with a person and have him or her reject it. If that were to happen, he or she would be condemned. People who do not hear the gospel must be condemned, or else there is no motivation for evangelism. Why run the risk of people possibly rejecting the gospel and condemning themselves when they were previously saved because they had never heard the gospel?
Tuesday, November 8, 2011
When is civil disobedience allowed for a Christian?
The emperor of Rome from A.D. 54 to 68 was Nero Claudius Caesar Augustus Germanicus, also known simply as Nero. The emperor was not known for being a godly person and engaged in a variety of illicit acts, homosexual marriage being among them. In 64 A.D., the great Roman fire occurred with Nero himself being suspected of the act of arson. In his writings, the Roman senator and historian Tacitus recorded: "To get rid of the report [that he had started the fire], Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace" (Annals XV).
It was during the reign of Nero that the Apostle Paul wrote his epistle to the Romans. While one might expect him to encourage the Christians in Rome to rise up against their oppressive ruler, in the chapter 13, we find this instead:
“Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God. Therefore whoever resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves. For rulers are not a cause of fear for good behavior, but for evil. Do you want to have no fear of authority? Do what is good and you will have praise from the same; for it is a minister of God to you for good. But if you do what is evil, be afraid; for it does not bear the sword for nothing; for it is a minister of God, an avenger who brings wrath on the one who practices evil. Therefore it is necessary to be in subjection, not only because of wrath, but also for conscience’ sake. For because of this you also pay taxes, for rulers are servants of God, devoting themselves to this very thing. Render to all what is due them: tax to whom tax is due; custom to whom custom; fear to whom fear; honor to whom honor ” (Romans 13:1–7).
Even under the reign of a ruthless and godless emperor, Paul, writing under the inspiration of the Holy Spirit, tells his readers to be in subjection to the government. Moreover, he states that no authority exists other than that established by God, and that rulers are serving God in their political office.
Peter writes nearly the same thing in one of this two New Testament letters:
“Submit yourselves for the Lord’s sake to every human institution, whether to a king as the one in authority, or to governors as sent by him for the punishment of evildoers and the praise of those who do right. For such is the will of God that by doing right you may silence the ignorance of foolish men. Act as free men, and do not use your freedom as a covering for evil, but use it as bondslaves of God. Honor all people, love the brotherhood, fear God, honor the king” (1 Peter 2:13–17).
Both Paul’s and Peter’s teachings have led to quite a few questions from Christians where civil disobedience is concerned. Do Paul and Peter mean that Christians are always to submit to whatever the government commands, no matter what is asked of them?
A Brief Look at the Various Views of Civil Disobedience
There are at least three general positions on the matter of civil disobedience. The anarchist view says that a person can choose to disobey the government whenever they like and whenever they feel they are personally justified in doing so. Such a stance has no biblical support whatsoever as evidenced in the writings of Paul in Romans 13.
The extremist patriot says that a person should always follow and obey their country no matter what the command. As will be shown in a moment, this view also does not have biblical support. Moreover, it is not supported in the history of nations either. For example, during the Nuremberg trials, the attorneys for the war criminals attempted to use the defense that their clients were only following the direct orders of the government and therefore could not be held responsible for their actions. However, one of the judges dismissed their argument with the simple question: “But gentlemen, is there not a law above our laws?”
The position the Scriptures uphold is one of biblical submission, with a Christian being allowed to act in civil disobedience to the government if it commands evil, such that it requires a Christian to act in a manner that is contrary to the clear teachings and requirements of God’s Word.
Civil Disobedience - Examples in Scripture
In Exodus 1, the Egyptian Pharaoh gave the clear command to two Hebrew midwives that they were to kill all male Jewish babies. An extreme patriot would have carried out the government’s order, yet the Bible says the midwives disobeyed Pharaoh and “feared God, and did not do as the king of Egypt had commanded them, but let the boys live” (Exodus 1:17). The Bible goes on to say the midwives lied to Pharaoh about why they were letting the children live; yet even though they lied and disobeyed their government, “God was good to the midwives, and the people multiplied, and became very mighty. Because the midwives feared God, He established households for them” (Exodus 1:20–21).
In Joshua 2, Rahab directly disobeyed a command from the king of Jericho to produce the Israelite spies who had entered the city to gain intelligence for battle. Instead, she let them down via a rope so they could escape. Even though Rahab had received a clear order from the top government official, she resisted the command and was redeemed from the city’s destruction when Joshua and the Israeli army destroyed it.
The book of 1 Samuel records a command given by King Saul during a military campaign that no one could eat until Saul had won his battle with the Philistines. However, Saul’s son Jonathan defied his father’s order and ate honey to refresh himself from the hard battle the army had waged. When Saul found out about it, he ordered his son to die. However, the people resisted Saul and his command and saved Jonathan from being put to death (1 Samuel 14:45).
Another example of civil disobedience in keeping with biblical submission is found in 1 Kings 18. That chapter briefly introduces a man named Obadiah who “feared the Lord greatly.” When the queen Jezebel was killing God’s prophets, Obadiah took a hundred of them and hid them from her so they could live. Such an act was in clear defiance of the ruling authority’s wishes.
In 2 Kings, the only apparent approved revolt against a reigning government official is recorded. Athaliah, the mother of Ahaziah, began to destroy the royal offspring of the house of Judah. However, Joash the son of Ahaziah was taken by the king’s daughter and hidden from Athaliah so that the bloodline would be preserved. Six years later, Jehoiada gathered men around him, declared Joash to be king, and put Athaliah to death.
Daniel records a number of civil disobedience examples. The first is found in chapter 3 where Shadrach, Meshach and Abednego refused to bow down to the golden idol in disobedience to King Nebuchadnezzar’s command. The second is in chapter 6 where Daniel defies King Darius’ decree to not pray to anyone other than the king. In both cases, God rescued His people from the death penalty that was imposed, signaling His approval of their actions.
In the New Testament, the book of Acts records the civil disobedience of Peter and John towards the authorities that were in power at the time. After Peter healed a man born lame, they were arrested for preaching about Jesus and put in jail. The religious authorities were determined to stop them from teaching about Jesus; however, Peter said: “Whether it is right in the sight of God to give heed to you rather than to God, you be the judge; for we cannot stop speaking about what we have seen and heard” (Acts 4:19–20). Later, the rulers confronted the apostles again and reminded them of their command to not teach about Jesus, but Peter responded, “We must obey God rather than men” (Acts 5:29).
One last example of civil disobedience is found in the book of Revelation where the Antichrist commands all those who are alive during the end times to worship an image of himself. But the apostle John who wrote Revelation states that those who become Christians at the time will disobey the Antichrist and his government and refuse to worship the image (Reveleation 13:15) just as Daniel’s companions violated Nebuchadnezzar’s decree to worship his idol.
Civil Disobedience - Conclusion
What conclusions can be drawn from the above biblical examples? The guidelines for a Christian’s civil disobedience can be summed as follows:
• Christians should resist a government that commands or compels evil, and should work nonviolently within the laws of the land to change a government that permits evil.
• Civil disobedience is permitted when the government’s laws or commands are in direct violation of God’s laws and commands.
• If a Christian disobeys an evil government, unless they can flee from the government, they should accept that government’s punishment for their actions.
• Christians are certainly permitted to work to install new government leaders within the laws that have been established.
Lastly, Christians are commanded to pray for their leaders and for God to intervene in His time to change any ungodly path that they are pursuing: “First of all, then, I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men, for kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity” (1 Timothy 2:1–2).
It was during the reign of Nero that the Apostle Paul wrote his epistle to the Romans. While one might expect him to encourage the Christians in Rome to rise up against their oppressive ruler, in the chapter 13, we find this instead:
“Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God. Therefore whoever resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves. For rulers are not a cause of fear for good behavior, but for evil. Do you want to have no fear of authority? Do what is good and you will have praise from the same; for it is a minister of God to you for good. But if you do what is evil, be afraid; for it does not bear the sword for nothing; for it is a minister of God, an avenger who brings wrath on the one who practices evil. Therefore it is necessary to be in subjection, not only because of wrath, but also for conscience’ sake. For because of this you also pay taxes, for rulers are servants of God, devoting themselves to this very thing. Render to all what is due them: tax to whom tax is due; custom to whom custom; fear to whom fear; honor to whom honor ” (Romans 13:1–7).
Even under the reign of a ruthless and godless emperor, Paul, writing under the inspiration of the Holy Spirit, tells his readers to be in subjection to the government. Moreover, he states that no authority exists other than that established by God, and that rulers are serving God in their political office.
Peter writes nearly the same thing in one of this two New Testament letters:
“Submit yourselves for the Lord’s sake to every human institution, whether to a king as the one in authority, or to governors as sent by him for the punishment of evildoers and the praise of those who do right. For such is the will of God that by doing right you may silence the ignorance of foolish men. Act as free men, and do not use your freedom as a covering for evil, but use it as bondslaves of God. Honor all people, love the brotherhood, fear God, honor the king” (1 Peter 2:13–17).
Both Paul’s and Peter’s teachings have led to quite a few questions from Christians where civil disobedience is concerned. Do Paul and Peter mean that Christians are always to submit to whatever the government commands, no matter what is asked of them?
A Brief Look at the Various Views of Civil Disobedience
There are at least three general positions on the matter of civil disobedience. The anarchist view says that a person can choose to disobey the government whenever they like and whenever they feel they are personally justified in doing so. Such a stance has no biblical support whatsoever as evidenced in the writings of Paul in Romans 13.
The extremist patriot says that a person should always follow and obey their country no matter what the command. As will be shown in a moment, this view also does not have biblical support. Moreover, it is not supported in the history of nations either. For example, during the Nuremberg trials, the attorneys for the war criminals attempted to use the defense that their clients were only following the direct orders of the government and therefore could not be held responsible for their actions. However, one of the judges dismissed their argument with the simple question: “But gentlemen, is there not a law above our laws?”
The position the Scriptures uphold is one of biblical submission, with a Christian being allowed to act in civil disobedience to the government if it commands evil, such that it requires a Christian to act in a manner that is contrary to the clear teachings and requirements of God’s Word.
Civil Disobedience - Examples in Scripture
In Exodus 1, the Egyptian Pharaoh gave the clear command to two Hebrew midwives that they were to kill all male Jewish babies. An extreme patriot would have carried out the government’s order, yet the Bible says the midwives disobeyed Pharaoh and “feared God, and did not do as the king of Egypt had commanded them, but let the boys live” (Exodus 1:17). The Bible goes on to say the midwives lied to Pharaoh about why they were letting the children live; yet even though they lied and disobeyed their government, “God was good to the midwives, and the people multiplied, and became very mighty. Because the midwives feared God, He established households for them” (Exodus 1:20–21).
In Joshua 2, Rahab directly disobeyed a command from the king of Jericho to produce the Israelite spies who had entered the city to gain intelligence for battle. Instead, she let them down via a rope so they could escape. Even though Rahab had received a clear order from the top government official, she resisted the command and was redeemed from the city’s destruction when Joshua and the Israeli army destroyed it.
The book of 1 Samuel records a command given by King Saul during a military campaign that no one could eat until Saul had won his battle with the Philistines. However, Saul’s son Jonathan defied his father’s order and ate honey to refresh himself from the hard battle the army had waged. When Saul found out about it, he ordered his son to die. However, the people resisted Saul and his command and saved Jonathan from being put to death (1 Samuel 14:45).
Another example of civil disobedience in keeping with biblical submission is found in 1 Kings 18. That chapter briefly introduces a man named Obadiah who “feared the Lord greatly.” When the queen Jezebel was killing God’s prophets, Obadiah took a hundred of them and hid them from her so they could live. Such an act was in clear defiance of the ruling authority’s wishes.
In 2 Kings, the only apparent approved revolt against a reigning government official is recorded. Athaliah, the mother of Ahaziah, began to destroy the royal offspring of the house of Judah. However, Joash the son of Ahaziah was taken by the king’s daughter and hidden from Athaliah so that the bloodline would be preserved. Six years later, Jehoiada gathered men around him, declared Joash to be king, and put Athaliah to death.
Daniel records a number of civil disobedience examples. The first is found in chapter 3 where Shadrach, Meshach and Abednego refused to bow down to the golden idol in disobedience to King Nebuchadnezzar’s command. The second is in chapter 6 where Daniel defies King Darius’ decree to not pray to anyone other than the king. In both cases, God rescued His people from the death penalty that was imposed, signaling His approval of their actions.
In the New Testament, the book of Acts records the civil disobedience of Peter and John towards the authorities that were in power at the time. After Peter healed a man born lame, they were arrested for preaching about Jesus and put in jail. The religious authorities were determined to stop them from teaching about Jesus; however, Peter said: “Whether it is right in the sight of God to give heed to you rather than to God, you be the judge; for we cannot stop speaking about what we have seen and heard” (Acts 4:19–20). Later, the rulers confronted the apostles again and reminded them of their command to not teach about Jesus, but Peter responded, “We must obey God rather than men” (Acts 5:29).
One last example of civil disobedience is found in the book of Revelation where the Antichrist commands all those who are alive during the end times to worship an image of himself. But the apostle John who wrote Revelation states that those who become Christians at the time will disobey the Antichrist and his government and refuse to worship the image (Reveleation 13:15) just as Daniel’s companions violated Nebuchadnezzar’s decree to worship his idol.
Civil Disobedience - Conclusion
What conclusions can be drawn from the above biblical examples? The guidelines for a Christian’s civil disobedience can be summed as follows:
• Christians should resist a government that commands or compels evil, and should work nonviolently within the laws of the land to change a government that permits evil.
• Civil disobedience is permitted when the government’s laws or commands are in direct violation of God’s laws and commands.
• If a Christian disobeys an evil government, unless they can flee from the government, they should accept that government’s punishment for their actions.
• Christians are certainly permitted to work to install new government leaders within the laws that have been established.
Lastly, Christians are commanded to pray for their leaders and for God to intervene in His time to change any ungodly path that they are pursuing: “First of all, then, I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men, for kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity” (1 Timothy 2:1–2).
Tuesday, November 1, 2011
What are the origins of Halloween?
Whatever the origins or history of Halloween, Halloween is celebrated in many different ways by all sorts of people around the world. Traditionally, it was known as All Hallows’ Eve, when the dead were remembered. Over time, it became cultural. For Americans, it has become extremely commercialized. We begin to see Halloween decorations in the stores as early as August. Unfortunately, the emphasis on this commercialized holiday has shifted from the little cowboys and Indians to a much more evil and pointed attraction to all things hideous and pagan. Satan has undoubtedly made this commercialized holiday into something that has subtly focused on the ugly and demonic.
Many believe the festival of Samhain to have been the beginning of the Celtic year. At Samhain, farmers brought livestock in from summer pastures and people gathered to build shelters for winter. The festival also had religious significance, and people burned fruits, vegetables, grain, and possibly animals as offerings to the gods. In ancient Celtic stories, Samhain was a magical time of transition when important battles were fought and fairies cast spells. It was a time when the barriers between the natural world and the supernatural were broken. The Celts believed that the dead could walk among the living at this time. During Samhain, the living could visit with the dead, who they believed held secrets of the future. Scholars believe that Halloween's association with ghosts, food, and fortunetelling began with these pagan customs more than 2,000 years ago.
Many of the customs of the pagan Celts survived even after the people became “Christianized.” In the 800s A.D., the church established All Saints' Day on November 1. About two hundred years later, it added All Souls' Day on November 2. This day was set aside for people to pray for friends and family who had died. People made many of the old pagan customs part of this Christian holy day. Some people put out food for their ancestors, or they left a lantern burning in the window so that ghosts could find their way home for the night. Through the years, various regions of Europe developed their own Halloween customs. In Wales, for example, each person put a white stone near the Halloween fire at night and then checked in the morning to see whether the stone was still there. If it was, the person would live another year.
In the United States, many early American settlers came from England and they brought various beliefs about ghosts and witches with them. In the 1800s, many immigrants from Ireland and Scotland arrived in the United States and introduced their Halloween traditions. Other groups added their own cultural influences to Halloween customs. German immigrants brought a vivid witchcraft lore, and Haitian and African peoples brought their native voodoo beliefs about black cats, fire, and witchcraft.
Many believe the festival of Samhain to have been the beginning of the Celtic year. At Samhain, farmers brought livestock in from summer pastures and people gathered to build shelters for winter. The festival also had religious significance, and people burned fruits, vegetables, grain, and possibly animals as offerings to the gods. In ancient Celtic stories, Samhain was a magical time of transition when important battles were fought and fairies cast spells. It was a time when the barriers between the natural world and the supernatural were broken. The Celts believed that the dead could walk among the living at this time. During Samhain, the living could visit with the dead, who they believed held secrets of the future. Scholars believe that Halloween's association with ghosts, food, and fortunetelling began with these pagan customs more than 2,000 years ago.
Many of the customs of the pagan Celts survived even after the people became “Christianized.” In the 800s A.D., the church established All Saints' Day on November 1. About two hundred years later, it added All Souls' Day on November 2. This day was set aside for people to pray for friends and family who had died. People made many of the old pagan customs part of this Christian holy day. Some people put out food for their ancestors, or they left a lantern burning in the window so that ghosts could find their way home for the night. Through the years, various regions of Europe developed their own Halloween customs. In Wales, for example, each person put a white stone near the Halloween fire at night and then checked in the morning to see whether the stone was still there. If it was, the person would live another year.
In the United States, many early American settlers came from England and they brought various beliefs about ghosts and witches with them. In the 1800s, many immigrants from Ireland and Scotland arrived in the United States and introduced their Halloween traditions. Other groups added their own cultural influences to Halloween customs. German immigrants brought a vivid witchcraft lore, and Haitian and African peoples brought their native voodoo beliefs about black cats, fire, and witchcraft.
Should Christians celebrate Halloween?
Whether or not Christians should celebrate Halloween can be a very controversial topic. Some Christians celebrate Halloween simply by dressing up in a costume and having fun, seeing it as innocent and harmless. Other Christians are equally convinced that Halloween is a satanic holiday established to worship evil spirits and promote darkness and wickedness. So, who is right? Is it possible for Christians to celebrate Halloween without compromising their faith?
Halloween, no matter how commercialized, has almost completely pagan origins. As innocent as it may seem to some, it is not something to be taken lightly. Christians tend to have various ways to celebrate or not to celebrate Halloween. For some, it means having an “alternative” Harvest Party. For others, it is staying away from the ghosts, witches, goblins, etc., and wearing innocuous costumes, e.g., little princesses, clowns, cowboys, super-heroes, etc. Some choose not to do anything, electing to lock themselves in the house with the lights off. With our freedom as Christians, we are at liberty to decide how to act.
Scripture does not speak at all about Halloween, but it does give us some principles on which we can make a decision. In Old Testament Israel, witchcraft was a crime punishable by death (Exodus 22:18; Leviticus 19:31; 20:6, 27). The New Testament teaching about the occult is clear. Acts 8:9-24, the story of Simon, shows that occultism and Christianity don't mix. The account of Elymas the sorcerer in Acts 13:6-11 reveals that sorcery is violently opposed to Christianity. Paul called Elymas a child of the devil, an enemy of righteousness and a perverter of the ways of God. In Acts 16, at Philippi, a fortune-telling girl lost her demon powers when the evil spirit was cast out by Paul. The interesting matter here is that Paul refused to allow even good statements to come from a demon-influenced person. Acts 19 shows new converts who have abruptly broken with their former occultism by confessing, showing their evil deeds, bringing their magic paraphernalia, and burning it before everyone (Acts 19:19).
So, should a Christian celebrate Halloween? Is there anything evil about a Christian dressing up as a princess or cowboy and going around the block asking for candy? No, there is not. Are there things about Halloween that are anti-Christian and should be avoided? Absolutely! If parents are going to allow their children to participate in Halloween, they should make sure to keep them from getting involved in the darker aspects of the day. If Christians are going to take part in Halloween, their attitude, dress, and most importantly, their behavior should still reflect a redeemed life (Philippians 1:27). There are many churches that hold "harvest festivals" and incorporate costumes, but in a godly environment. There are many Christians who hand out tracts that share the Gospel along with the Halloween candy. The decision is ultimately ours to make. But as with all things, we are to incorporate the principles of Romans 14. We can’t allow our own convictions about a holiday to cause division in the body of Christ, nor can we use our freedom to cause others to stumble in their faith. We are to do all things as to the Lord.
Halloween, no matter how commercialized, has almost completely pagan origins. As innocent as it may seem to some, it is not something to be taken lightly. Christians tend to have various ways to celebrate or not to celebrate Halloween. For some, it means having an “alternative” Harvest Party. For others, it is staying away from the ghosts, witches, goblins, etc., and wearing innocuous costumes, e.g., little princesses, clowns, cowboys, super-heroes, etc. Some choose not to do anything, electing to lock themselves in the house with the lights off. With our freedom as Christians, we are at liberty to decide how to act.
Scripture does not speak at all about Halloween, but it does give us some principles on which we can make a decision. In Old Testament Israel, witchcraft was a crime punishable by death (Exodus 22:18; Leviticus 19:31; 20:6, 27). The New Testament teaching about the occult is clear. Acts 8:9-24, the story of Simon, shows that occultism and Christianity don't mix. The account of Elymas the sorcerer in Acts 13:6-11 reveals that sorcery is violently opposed to Christianity. Paul called Elymas a child of the devil, an enemy of righteousness and a perverter of the ways of God. In Acts 16, at Philippi, a fortune-telling girl lost her demon powers when the evil spirit was cast out by Paul. The interesting matter here is that Paul refused to allow even good statements to come from a demon-influenced person. Acts 19 shows new converts who have abruptly broken with their former occultism by confessing, showing their evil deeds, bringing their magic paraphernalia, and burning it before everyone (Acts 19:19).
So, should a Christian celebrate Halloween? Is there anything evil about a Christian dressing up as a princess or cowboy and going around the block asking for candy? No, there is not. Are there things about Halloween that are anti-Christian and should be avoided? Absolutely! If parents are going to allow their children to participate in Halloween, they should make sure to keep them from getting involved in the darker aspects of the day. If Christians are going to take part in Halloween, their attitude, dress, and most importantly, their behavior should still reflect a redeemed life (Philippians 1:27). There are many churches that hold "harvest festivals" and incorporate costumes, but in a godly environment. There are many Christians who hand out tracts that share the Gospel along with the Halloween candy. The decision is ultimately ours to make. But as with all things, we are to incorporate the principles of Romans 14. We can’t allow our own convictions about a holiday to cause division in the body of Christ, nor can we use our freedom to cause others to stumble in their faith. We are to do all things as to the Lord.
Wednesday, October 26, 2011
What does the Bible say about the end of the world?
The event usually referred to by the phrase “end of the world” is described in 2 Peter 3:10: “The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything in it will be laid bare.” This is the culmination of the events referred to in the beginning of that verse as “the day of the Lord,” the time when God will intervene in human history for the purpose of judgment. At that time, all that God has created, “the heavens and the earth” (Genesis 1:1), He will destroy.
The timing of this event, according to most Bible scholars, is at the end of the 1000-year period called the millennium. During these thousand years, Christ will reign on earth as King in Jerusalem, sitting on the throne of David (Luke 1:32-33) and ruling in peace but with a “rod of iron” (Revelation 19:15). At the end of the 1000 years, Satan will be released, defeated again, and then cast into the lake of fire (Revelation 20:7-10). At this point, the end of the world described in 2 Peter 3:10 occurs. The Bible tells us several things about this event.
First, it will be cataclysmic in scope. The “heavens” refers to the physical universe – the stars, planets, and galaxies—which will be consumed by some kind of tremendous explosion, possibly a nuclear or atomic reaction that will consume and obliterate all matter as we know it. All the elements that make up the universe will be melted in the “fervent heat” (2 Peter 3:12). This will also be a noisy event, described in different Bible versions as a “roar” (NIV), a “great noise” (KJV), a “loud noise” (CEV), and a “thunderous crash” (AMP). There will be no doubt as to what is happening. Everyone will see and hear it because we are also told that “the earth and everything in it will be laid bare.”
Then God will create a “new heaven and a new earth” (Revelation 21:1), which will include the “New Jerusalem” (v. 2), the capital city of heaven, a place of perfect holiness, which will come down from heaven and descend to the new earth. This is the city where the saints—those whose names were written in the “Lamb’s book of life” (Revelation 13:8)—will live forever. Peter refers to it as “the home of righteousness” (2 Peter 3:13).
Perhaps the most important part of Peter’s description of that day is his question in verses 11-12: “Since everything will be destroyed in this way, what kind of people ought you to be? You ought to live holy and godly lives as you look forward to the day of God and speed its coming.” For Christians, this means we should live our lives in such a way that we reflect our understanding of what is going to happen. This life is passing away quickly, and our focus should be on the new heavens and earth to come. Our “holy and godly” lives should be a testimony to those who do not know the Savior, and we should be telling others about Him so they can escape the terrible fate that awaits those who reject Him. We wait in eager anticipation for God’s “Son from heaven, whom He raised from the dead, even Jesus who delivers us from the wrath to come” (1 Thessalonians 1:10).
The timing of this event, according to most Bible scholars, is at the end of the 1000-year period called the millennium. During these thousand years, Christ will reign on earth as King in Jerusalem, sitting on the throne of David (Luke 1:32-33) and ruling in peace but with a “rod of iron” (Revelation 19:15). At the end of the 1000 years, Satan will be released, defeated again, and then cast into the lake of fire (Revelation 20:7-10). At this point, the end of the world described in 2 Peter 3:10 occurs. The Bible tells us several things about this event.
First, it will be cataclysmic in scope. The “heavens” refers to the physical universe – the stars, planets, and galaxies—which will be consumed by some kind of tremendous explosion, possibly a nuclear or atomic reaction that will consume and obliterate all matter as we know it. All the elements that make up the universe will be melted in the “fervent heat” (2 Peter 3:12). This will also be a noisy event, described in different Bible versions as a “roar” (NIV), a “great noise” (KJV), a “loud noise” (CEV), and a “thunderous crash” (AMP). There will be no doubt as to what is happening. Everyone will see and hear it because we are also told that “the earth and everything in it will be laid bare.”
Then God will create a “new heaven and a new earth” (Revelation 21:1), which will include the “New Jerusalem” (v. 2), the capital city of heaven, a place of perfect holiness, which will come down from heaven and descend to the new earth. This is the city where the saints—those whose names were written in the “Lamb’s book of life” (Revelation 13:8)—will live forever. Peter refers to it as “the home of righteousness” (2 Peter 3:13).
Perhaps the most important part of Peter’s description of that day is his question in verses 11-12: “Since everything will be destroyed in this way, what kind of people ought you to be? You ought to live holy and godly lives as you look forward to the day of God and speed its coming.” For Christians, this means we should live our lives in such a way that we reflect our understanding of what is going to happen. This life is passing away quickly, and our focus should be on the new heavens and earth to come. Our “holy and godly” lives should be a testimony to those who do not know the Savior, and we should be telling others about Him so they can escape the terrible fate that awaits those who reject Him. We wait in eager anticipation for God’s “Son from heaven, whom He raised from the dead, even Jesus who delivers us from the wrath to come” (1 Thessalonians 1:10).
Thursday, October 20, 2011
What is Mormonism? What do Mormons believe?
The Mormon religion (Mormonism), whose followers are known as Mormons and Latter Day Saints (LDS), was founded less than two hundred years ago by a man named Joseph Smith. He claimed to have received a personal visit from God the Father and Jesus Christ who told him that all churches and their creeds were an abomination. Joseph Smith then set out to begin a brand-new religion that claims to be the “only true church on earth.” The problem with Mormonism is that it contradicts, modifies, and expands on the Bible. Christians have no reason to believe that the Bible is not true and adequate. To truly believe in and trust God means to believe in His Word, and all Scripture is inspired by God, which means it comes from Him (2 Timothy 3:16).
Mormons believe that there are in fact four sources of divinely inspired words, not just one: 1) The Bible “as far as it is translated correctly.” Which verses are considered incorrectly translated is not always made clear. 2) The Book of Mormon, which was “translated” by Smith and published in 1830. Smith claimed it is the “most correct book” on earth and that a person can get closer to God by following its precepts “than by any other book.” 3) The Doctrine and Covenants, containing a collection of modern revelations regarding the “Church of Jesus Christ as it has been restored.” 4) The Pearl of the Great Price, which is considered by Mormons to “clarify” doctrines and teachings that were lost from the Bible and adds its own information about the earth's creation.
Mormons believe the following about God: He has not always been the Supreme Being of the universe, but attained that status through righteous living and persistent effort. They believe God the Father has a “body of flesh and bones as tangible as man’s.” Though abandoned by modern Mormon leaders, Brigham Young taught that Adam actually was God and the father of Jesus Christ. In contrast, Christians know this about God: there is only one true God (Deuteronomy 6:4; Isaiah 43:10; 44:6-8), He always has existed and always will exist (Deuteronomy 33:27; Psalm 90:2; 1 Timothy 1:17), and He was not created but is the Creator (Genesis 1; Psalm 24:1; Isaiah 37:16). He is perfect, and no one else is equal to Him (Psalm 86:8; Isaiah 40:25). God the Father is not a man, nor was He ever (Numbers 23:19; 1 Samuel 15:29; Hosea 11:9). He is Spirit (John 4:24), and Spirit is not made of flesh and bone (Luke 24:39).
Mormons believe that there are different levels or kingdoms in the afterlife: the celestial kingdom, the terrestrial kingdom, the telestial kingdom, and outer darkness. Where mankind will end up depends on what they believe and do in this life. In contrast, the Bible tells us that after death, we go to heaven or hell based on whether or not we had faith in Jesus Christ as our Lord and Savior. To be absent from our bodies means, as believers, we are with the Lord (2 Corinthians 5:6-8). Unbelievers are sent to hell or the place of the dead (Luke 16:22-23). When Jesus comes the second time, we will receive new bodies (1 Corinthians 15:50-54). There will be a new heaven and new earth for believers (Revelation 21:1), and unbelievers will be thrown into an everlasting lake of fire (Revelation 20:11-15). There is no second chance for redemption after death (Hebrews 9:27).
Mormon leaders have taught that Jesus’ incarnation was the result of a physical relationship between God the Father and Mary. Mormons believe Jesus is a god, but that any human can also become a god. Mormonism teaches that salvation can be earned by a combination of faith and good works. Contrary to this, Christians historically have taught that no one can achieve the status of God—only He is holy (1 Samuel 2:2). We can only be made holy in God's sight through faith in Him (1 Corinthians 1:2). Jesus is the only begotten Son of God (John 3:16), is the only one ever to have lived a sinless, blameless life, and now has the highest place of honor in heaven (Hebrews 7:26). Jesus and God are one in essence, Jesus being the only One existing before physical birth (John 1:1-8; 8:56). Jesus gave Himself to us as a sacrifice, God raised Him from the dead, and one day everyone will confess that Jesus Christ is Lord (Philippians 2:6-11). Jesus tells us it is impossible to get to heaven by our own works and that only by faith in Him is it possible (Matthew 19:26). We all deserve eternal punishment for our sins, but God's infinite love and grace have allowed us a way out. “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23).
Clearly, there is only one way to receive salvation and that is to know God and His Son, Jesus (John 17:3). It is not done by works, but by faith (Romans 1:17; 3:28). We can receive this gift no matter who we are or what we have done (Romans 3:22). “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved” (Acts 4:12).
Although Mormons are usually friendly, loving, and kind people, they are deceived by a false religion that distorts the nature of God, the Person of Jesus Christ, and the means of salvation.
Mormons believe that there are in fact four sources of divinely inspired words, not just one: 1) The Bible “as far as it is translated correctly.” Which verses are considered incorrectly translated is not always made clear. 2) The Book of Mormon, which was “translated” by Smith and published in 1830. Smith claimed it is the “most correct book” on earth and that a person can get closer to God by following its precepts “than by any other book.” 3) The Doctrine and Covenants, containing a collection of modern revelations regarding the “Church of Jesus Christ as it has been restored.” 4) The Pearl of the Great Price, which is considered by Mormons to “clarify” doctrines and teachings that were lost from the Bible and adds its own information about the earth's creation.
Mormons believe the following about God: He has not always been the Supreme Being of the universe, but attained that status through righteous living and persistent effort. They believe God the Father has a “body of flesh and bones as tangible as man’s.” Though abandoned by modern Mormon leaders, Brigham Young taught that Adam actually was God and the father of Jesus Christ. In contrast, Christians know this about God: there is only one true God (Deuteronomy 6:4; Isaiah 43:10; 44:6-8), He always has existed and always will exist (Deuteronomy 33:27; Psalm 90:2; 1 Timothy 1:17), and He was not created but is the Creator (Genesis 1; Psalm 24:1; Isaiah 37:16). He is perfect, and no one else is equal to Him (Psalm 86:8; Isaiah 40:25). God the Father is not a man, nor was He ever (Numbers 23:19; 1 Samuel 15:29; Hosea 11:9). He is Spirit (John 4:24), and Spirit is not made of flesh and bone (Luke 24:39).
Mormons believe that there are different levels or kingdoms in the afterlife: the celestial kingdom, the terrestrial kingdom, the telestial kingdom, and outer darkness. Where mankind will end up depends on what they believe and do in this life. In contrast, the Bible tells us that after death, we go to heaven or hell based on whether or not we had faith in Jesus Christ as our Lord and Savior. To be absent from our bodies means, as believers, we are with the Lord (2 Corinthians 5:6-8). Unbelievers are sent to hell or the place of the dead (Luke 16:22-23). When Jesus comes the second time, we will receive new bodies (1 Corinthians 15:50-54). There will be a new heaven and new earth for believers (Revelation 21:1), and unbelievers will be thrown into an everlasting lake of fire (Revelation 20:11-15). There is no second chance for redemption after death (Hebrews 9:27).
Mormon leaders have taught that Jesus’ incarnation was the result of a physical relationship between God the Father and Mary. Mormons believe Jesus is a god, but that any human can also become a god. Mormonism teaches that salvation can be earned by a combination of faith and good works. Contrary to this, Christians historically have taught that no one can achieve the status of God—only He is holy (1 Samuel 2:2). We can only be made holy in God's sight through faith in Him (1 Corinthians 1:2). Jesus is the only begotten Son of God (John 3:16), is the only one ever to have lived a sinless, blameless life, and now has the highest place of honor in heaven (Hebrews 7:26). Jesus and God are one in essence, Jesus being the only One existing before physical birth (John 1:1-8; 8:56). Jesus gave Himself to us as a sacrifice, God raised Him from the dead, and one day everyone will confess that Jesus Christ is Lord (Philippians 2:6-11). Jesus tells us it is impossible to get to heaven by our own works and that only by faith in Him is it possible (Matthew 19:26). We all deserve eternal punishment for our sins, but God's infinite love and grace have allowed us a way out. “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23).
Clearly, there is only one way to receive salvation and that is to know God and His Son, Jesus (John 17:3). It is not done by works, but by faith (Romans 1:17; 3:28). We can receive this gift no matter who we are or what we have done (Romans 3:22). “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved” (Acts 4:12).
Although Mormons are usually friendly, loving, and kind people, they are deceived by a false religion that distorts the nature of God, the Person of Jesus Christ, and the means of salvation.
Tuesday, October 4, 2011
about osuji simon: How and when was the canon of the Bible put togeth...
about osuji simon: How and when was the canon of the Bible put togeth...: The term “canon” is used to describe the books that are divinely inspired and therefore belong in the Bible. The difficulty in determini...
How and when was the canon of the Bible put together?
The term “canon” is used to describe the books that are divinely inspired and therefore belong in the Bible. The difficulty in determining the biblical canon is that the Bible does not give us a list of the books that belong in the Bible. Determining the canon was a process conducted first by Jewish rabbis and scholars and later by early Christians. Ultimately, it was God who decided what books belonged in the biblical canon. A book of Scripture belonged in the canon from the moment God inspired its writing. It was simply a matter of God’s convincing His human followers which books should be included in the Bible.
Compared to the New Testament, there was very little controversy over the canon of the Old Testament. Hebrew believers recognized God’s messengers and accepted their writings as inspired of God. While there was undeniably some debate in regards to the Old Testament canon, by A.D. 250 there was nearly universal agreement on the canon of Hebrew Scripture. The only issue that remained was the Apocrypha, with some debate and discussion continuing today. The vast majority of Hebrew scholars considered the Apocrypha to be good historical and religious documents, but not on the same level as the Hebrew Scriptures.
For the New Testament, the process of the recognition and collection began in the first centuries of the Christian church. Very early on, some of the New Testament books were being recognized. Paul considered Luke’s writings to be as authoritative as the Old Testament (1 Timothy 5:18; see also Deuteronomy 25:4 and Luke 10:7). Peter recognized Paul’s writings as Scripture (2 Peter 3:15-16). Some of the books of the New Testament were being circulated among the churches (Colossians 4:16; 1 Thessalonians 5:27). Clement of Rome mentioned at least eight New Testament books (A.D. 95). Ignatius of Antioch acknowledged about seven books (A.D. 115). Polycarp, a disciple of John the apostle, acknowledged 15 books (A.D. 108). Later, Irenaeus mentioned 21 books (A.D. 185). Hippolytus recognized 22 books (A.D. 170-235). The New Testament books receiving the most controversy were Hebrews, James, 2 Peter, 2 John, and 3 John.
The first “canon” was the Muratorian Canon, which was compiled in A.D. 170. The Muratorian Canon included all of the New Testament books except Hebrews, James, and 3 John. In A.D. 363, the Council of Laodicea stated that only the Old Testament (along with the Apocrypha) and the 27 books of the New Testament were to be read in the churches. The Council of Hippo (A.D. 393) and the Council of Carthage (A.D. 397) also affirmed the same 27 books as authoritative.
The councils followed something similar to the following principles to determine whether a New Testament book was truly inspired by the Holy Spirit: 1) Was the author an apostle or have a close connection with an apostle? 2) Is the book being accepted by the body of Christ at large? 3) Did the book contain consistency of doctrine and orthodox teaching? 4) Did the book bear evidence of high moral and spiritual values that would reflect a work of the Holy Spirit? Again, it is crucial to remember that the church did not determine the canon. No early church council decided on the canon. It was God, and God alone, who determined which books belonged in the Bible. It was simply a matter of God’s imparting to His followers what He had already decided. The human process of collecting the books of the Bible was flawed, but God, in His sovereignty, and despite our ignorance and stubbornness, brought the early church to the recognition of the books He had inspired.
Compared to the New Testament, there was very little controversy over the canon of the Old Testament. Hebrew believers recognized God’s messengers and accepted their writings as inspired of God. While there was undeniably some debate in regards to the Old Testament canon, by A.D. 250 there was nearly universal agreement on the canon of Hebrew Scripture. The only issue that remained was the Apocrypha, with some debate and discussion continuing today. The vast majority of Hebrew scholars considered the Apocrypha to be good historical and religious documents, but not on the same level as the Hebrew Scriptures.
For the New Testament, the process of the recognition and collection began in the first centuries of the Christian church. Very early on, some of the New Testament books were being recognized. Paul considered Luke’s writings to be as authoritative as the Old Testament (1 Timothy 5:18; see also Deuteronomy 25:4 and Luke 10:7). Peter recognized Paul’s writings as Scripture (2 Peter 3:15-16). Some of the books of the New Testament were being circulated among the churches (Colossians 4:16; 1 Thessalonians 5:27). Clement of Rome mentioned at least eight New Testament books (A.D. 95). Ignatius of Antioch acknowledged about seven books (A.D. 115). Polycarp, a disciple of John the apostle, acknowledged 15 books (A.D. 108). Later, Irenaeus mentioned 21 books (A.D. 185). Hippolytus recognized 22 books (A.D. 170-235). The New Testament books receiving the most controversy were Hebrews, James, 2 Peter, 2 John, and 3 John.
The first “canon” was the Muratorian Canon, which was compiled in A.D. 170. The Muratorian Canon included all of the New Testament books except Hebrews, James, and 3 John. In A.D. 363, the Council of Laodicea stated that only the Old Testament (along with the Apocrypha) and the 27 books of the New Testament were to be read in the churches. The Council of Hippo (A.D. 393) and the Council of Carthage (A.D. 397) also affirmed the same 27 books as authoritative.
The councils followed something similar to the following principles to determine whether a New Testament book was truly inspired by the Holy Spirit: 1) Was the author an apostle or have a close connection with an apostle? 2) Is the book being accepted by the body of Christ at large? 3) Did the book contain consistency of doctrine and orthodox teaching? 4) Did the book bear evidence of high moral and spiritual values that would reflect a work of the Holy Spirit? Again, it is crucial to remember that the church did not determine the canon. No early church council decided on the canon. It was God, and God alone, who determined which books belonged in the Bible. It was simply a matter of God’s imparting to His followers what He had already decided. The human process of collecting the books of the Bible was flawed, but God, in His sovereignty, and despite our ignorance and stubbornness, brought the early church to the recognition of the books He had inspired.
Tuesday, September 27, 2011
about osuji simon: What does the Bible say about the death penalty / ...
about osuji simon: What does the Bible say about the death penalty / ...: The Old Testament law commanded the death penalty for various acts: murder (Exodus 21:12), kidnapping (Exodus 21:16), bestiality (Exodus 2...
What does the Bible say about the death penalty / capital punishment?
The Old Testament law commanded the death penalty for various acts: murder (Exodus 21:12), kidnapping (Exodus 21:16), bestiality (Exodus 22:19), adultery (Leviticus 20:10), homosexuality (Leviticus 20:13), being a false prophet (Deuteronomy 13:5), prostitution and rape (Deuteronomy 22:24), and several other crimes. However, God often showed mercy when the death penalty was due. David committed adultery and murder, yet God did not demand his life be taken (2 Samuel 11:1-5, 14-17; 2 Samuel 12:13). Ultimately, every sin we commit should result in the death penalty because the wages of sin is death (Romans 6:23). Thankfully, God demonstrates His love for us in not condemning us (Romans 5:8).
When the Pharisees brought a woman who was caught in the act of adultery to Jesus and asked Him if she should be stoned, Jesus replied, “If any one of you is without sin, let him be the first to throw a stone at her” (John 8:7). This should not be used to indicate that Jesus rejected capital punishment in all instances. Jesus was simply exposing the hypocrisy of the Pharisees. The Pharisees wanted to trick Jesus into breaking the Old Testament law; they did not truly care about the woman being stoned (where was the man who was caught in adultery?) God is the One who instituted capital punishment: “Whoever sheds man's blood, by man his blood shall be shed, for in the image of God He made man” (Genesis 9:6). Jesus would support capital punishment in some instances. Jesus also demonstrated grace when capital punishment was due (John 8:1-11). The apostle Paul definitely recognized the power of the government to institute capital punishment where appropriate (Romans 13:1-7).
How should a Christian view the death penalty? First, we must remember that God has instituted capital punishment in His Word; therefore, it would be presumptuous of us to think that we could institute a higher standard. God has the highest standard of any being; He is perfect. This standard applies not only to us but to Himself. Therefore, He loves to an infinite degree, and He has mercy to an infinite degree. We also see that He has wrath to an infinite degree, and it is all maintained in a perfect balance.
Second, we must recognize that God has given government the authority to determine when capital punishment is due (Genesis 9:6; Romans 13:1-7). It is unbiblical to claim that God opposes the death penalty in all instances. Christians should never rejoice when the death penalty is employed, but at the same time, Christians should not fight against the government’s right to execute the perpetrators of the most evil of crimes.
When the Pharisees brought a woman who was caught in the act of adultery to Jesus and asked Him if she should be stoned, Jesus replied, “If any one of you is without sin, let him be the first to throw a stone at her” (John 8:7). This should not be used to indicate that Jesus rejected capital punishment in all instances. Jesus was simply exposing the hypocrisy of the Pharisees. The Pharisees wanted to trick Jesus into breaking the Old Testament law; they did not truly care about the woman being stoned (where was the man who was caught in adultery?) God is the One who instituted capital punishment: “Whoever sheds man's blood, by man his blood shall be shed, for in the image of God He made man” (Genesis 9:6). Jesus would support capital punishment in some instances. Jesus also demonstrated grace when capital punishment was due (John 8:1-11). The apostle Paul definitely recognized the power of the government to institute capital punishment where appropriate (Romans 13:1-7).
How should a Christian view the death penalty? First, we must remember that God has instituted capital punishment in His Word; therefore, it would be presumptuous of us to think that we could institute a higher standard. God has the highest standard of any being; He is perfect. This standard applies not only to us but to Himself. Therefore, He loves to an infinite degree, and He has mercy to an infinite degree. We also see that He has wrath to an infinite degree, and it is all maintained in a perfect balance.
Second, we must recognize that God has given government the authority to determine when capital punishment is due (Genesis 9:6; Romans 13:1-7). It is unbiblical to claim that God opposes the death penalty in all instances. Christians should never rejoice when the death penalty is employed, but at the same time, Christians should not fight against the government’s right to execute the perpetrators of the most evil of crimes.
Monday, September 19, 2011
about osuji simon: Did God create evil?
about osuji simon: Did God create evil?: God is the Creator of the world. Not only that, He’s the Creator of the cosmos and all reality. He is not confined to the reality humans h...
Did God create evil?
God is the Creator of the world. Not only that, He’s the Creator of the cosmos and all reality. He is not confined to the reality humans have access to, but He did design it and speak it into being. Everything humans experience is in existence because God’s power holds all things together. If this is so, what is responsible for the origin and continuation of evil? If God made everything and holds everything together, is He accountable for evil as well?
Looking at things from a human perspective, it would make sense. If God created all things, He must have created evil. However, evil is not a ‘thing’ like a rock or a puppy. Just as cold is the absence of heat, evil is merely the absence of good. Therefore, creating good was all that was necessary for its opposite to come into being. Although God’s creation was good, He put in it two humans with volition, the choice to obey or rebel. Sadly, they chose the latter. Just as Lucifer rebelled against His perfect Creator in the perfect heaven, so Adam and Eve chose to rebel against Him and evil was born out of that rebellion.
This is the definition of evil: rejection of the purpose and the operating system God intended for His creation. The existence of “evil” requires the standard of an outside authority. That authority is the Creator—God. His purpose, His standard as Creator is by definition good. He is not an imperfect computer programmer who constantly has to come up with updates. His ways are perfect, and His creation reflects His character. Anything that does not reflect the character and purpose of the Creator is, by definition, wrong, or evil.
The real question of evil is, Why did He allow Satan and the other fallen angels and the first two humans the choice to reject Him? We do not know the mind of God, but as an omniscient Being, He knew of the rebellion long before it happened. This is not to say He created evil, however. But He did allow it. If He didn’t, He would not be sovereign. The only conclusion we can come to is that God’s purpose was to create a world in which His glory could be manifest in all its fullness, and that included His allowing evil to exist. The universe was created to display God’s glory (Psalm 19:1), and the wrath of God is revealed against those who fail to glorify God (Romans 1:23), just as His glory is on display through His mercy and love to the fallen creatures.
The glory of God is manifest when His attributes are on perfect display, and the story of redemption, which necessitates the existence of evil, is part of that. In the end, God will be glorified as His chosen people worship Him for all eternity with the angels, and the wicked will also glorify God as His justice and righteousness will finally be vindicated by the eternal punishment of all unrepentant sinners (Philippians 2:11). None of this could have come to pass without the rebellion of Satan and the fall of Adam and Eve. God did not create evil, but He did allow it for His perfect purpose.
Looking at things from a human perspective, it would make sense. If God created all things, He must have created evil. However, evil is not a ‘thing’ like a rock or a puppy. Just as cold is the absence of heat, evil is merely the absence of good. Therefore, creating good was all that was necessary for its opposite to come into being. Although God’s creation was good, He put in it two humans with volition, the choice to obey or rebel. Sadly, they chose the latter. Just as Lucifer rebelled against His perfect Creator in the perfect heaven, so Adam and Eve chose to rebel against Him and evil was born out of that rebellion.
This is the definition of evil: rejection of the purpose and the operating system God intended for His creation. The existence of “evil” requires the standard of an outside authority. That authority is the Creator—God. His purpose, His standard as Creator is by definition good. He is not an imperfect computer programmer who constantly has to come up with updates. His ways are perfect, and His creation reflects His character. Anything that does not reflect the character and purpose of the Creator is, by definition, wrong, or evil.
The real question of evil is, Why did He allow Satan and the other fallen angels and the first two humans the choice to reject Him? We do not know the mind of God, but as an omniscient Being, He knew of the rebellion long before it happened. This is not to say He created evil, however. But He did allow it. If He didn’t, He would not be sovereign. The only conclusion we can come to is that God’s purpose was to create a world in which His glory could be manifest in all its fullness, and that included His allowing evil to exist. The universe was created to display God’s glory (Psalm 19:1), and the wrath of God is revealed against those who fail to glorify God (Romans 1:23), just as His glory is on display through His mercy and love to the fallen creatures.
The glory of God is manifest when His attributes are on perfect display, and the story of redemption, which necessitates the existence of evil, is part of that. In the end, God will be glorified as His chosen people worship Him for all eternity with the angels, and the wicked will also glorify God as His justice and righteousness will finally be vindicated by the eternal punishment of all unrepentant sinners (Philippians 2:11). None of this could have come to pass without the rebellion of Satan and the fall of Adam and Eve. God did not create evil, but He did allow it for His perfect purpose.
Monday, September 12, 2011
about osuji simon: Why does God allow evil?
about osuji simon: Why does God allow evil?: With people thinking about the September 11 terrorist attacks on the tenth anniversary of the horrific event, many are again asking the a...
Why does God allow evil?
With people thinking about the September 11 terrorist attacks on the tenth anniversary of the horrific event, many are again asking the age-old question: "Why does God allow evil?" The Bible describes God as holy (Isaiah 6:3), righteous (Psalm 7:11), just (Deuteronomy 32:4), and sovereign (Daniel 4:17-25). These attributes tell us the following about God: (1) God is capable of preventing evil, and (2) God desires to rid the universe of evil. So, if both of these are true, why does God allow evil? If God has the power to prevent evil and desires to prevent evil, why does He still allow evil? Perhaps a practical way to look at this question would be to consider some alternative ways people might have God run the world:
1) God could change everyone’s personality so that they cannot sin. This would also mean that we would not have a free will. We would not be able to choose right or wrong because we would be “programmed” to only do right. Had God chosen to do this, there would be no meaningful relationships between Him and His creation.
Instead, God made Adam and Eve innocent but with the ability to choose good or evil. Because of this, they could respond to His love and trust Him or choose to disobey. They chose to disobey. Because we live in a real world where we can choose our actions but not their consequences, their sin affected those who came after them (us). Similarly, our decisions to sin have an impact on us and those around us and those who will come after us.
2) God could compensate for people’s evil actions through supernatural intervention 100 percent of the time. God would stop a drunk driver from causing an automobile accident. God would stop a lazy construction worker from doing a substandard job on a house that would later cause grief to the homeowners. God would stop a father who is addicted to drugs or alcohol from doing any harm to his wife, children, or extended family. God would stop gunmen from robbing convenience stores. God would stop high school bullies from tormenting the brainy kids. God would stop thieves from shoplifting. And, yes, God would stop terrorists from flying airplanes into buildings.
While this solution sounds attractive, it would lose its attractiveness as soon as God’s intervention infringed on something we wanted to do. We want God to prevent horribly evil actions, but we are willing to let “lesser-evil” actions slide—not realizing that those “lesser-evil” actions are what usually lead to the “greater-evil” actions. Should God only stop actual sexual affairs, or should He also block our access to pornography or end any inappropriate, but not yet sexual, relationships? Should God stop “true” thieves, or should He also stop us from cheating on our taxes? Should God only stop murder, or should He also stop the “lesser-evil” actions done to people that lead them to commit murder? Should God only stop acts of terrorism, or should He also stop the indoctrination that transformed a person into a terrorist?
3) Another choice would be for God to judge and remove those who choose to commit evil acts. The problem with this possibility is that there would be no one left, for God would have to remove us all. We all sin and commit evil acts (Romans 3:23; Ecclesiastes 7:20; 1 John 1:8). While some people are more evil than others, where would God draw the line? Ultimately, all evil causes harm to others.
Instead of these options, God has chosen to create a “real” world in which real choices have real consequences. In this real world of ours, our actions affect others. Because of Adam’s choice to sin, the world now lives under the curse, and we are all born with a sin nature (Romans 5:12). There will one day come a time when God will judge the sin in this world and make all things new, but He is purposely “delaying” in order to allow more time for people to repent so that He will not need to condemn them (2 Peter 3:9). Until then, He IS concerned about evil. When He created the Old Testament laws, the goal was to discourage and punish evil. He judges nations and rulers who disregard justice and pursue evil. Likewise, in the New Testament, God states that it is the government’s responsibility to provide justice in order to protect the innocent from evil (Romans 13). He also promises severe consequences for those who commit evil acts, especially against the "innocent" (Mark 9:36-42).
In summary, we live in a real world where our good and evil actions have direct consequences and indirect consequences upon us and those around us. God’s desire is that for all of our sakes we would obey Him that it might be well with us (Deuteronomy 5:29). Instead, what happens is that we choose our own way, and then we blame God for not doing anything about it. Such is the heart of sinful man. But Jesus came to change men’s hearts through the power of the Holy Spirit, and He does this for those who will turn from evil and call on Him to save them from their sin and its consequences (2 Corinthians 5:17). God does prevent and restrain some acts of evil. This world would be MUCH WORSE were not God restraining evil. At the same time, God has given us the ability to choose good and evil, and when we choose evil, He allows us, and those around us, to suffer the consequences of evil. Rather than blaming God and questioning God on why He does not prevent all evil, we should be about the business of proclaiming the cure for evil and its consequences—Jesus Christ!
1) God could change everyone’s personality so that they cannot sin. This would also mean that we would not have a free will. We would not be able to choose right or wrong because we would be “programmed” to only do right. Had God chosen to do this, there would be no meaningful relationships between Him and His creation.
Instead, God made Adam and Eve innocent but with the ability to choose good or evil. Because of this, they could respond to His love and trust Him or choose to disobey. They chose to disobey. Because we live in a real world where we can choose our actions but not their consequences, their sin affected those who came after them (us). Similarly, our decisions to sin have an impact on us and those around us and those who will come after us.
2) God could compensate for people’s evil actions through supernatural intervention 100 percent of the time. God would stop a drunk driver from causing an automobile accident. God would stop a lazy construction worker from doing a substandard job on a house that would later cause grief to the homeowners. God would stop a father who is addicted to drugs or alcohol from doing any harm to his wife, children, or extended family. God would stop gunmen from robbing convenience stores. God would stop high school bullies from tormenting the brainy kids. God would stop thieves from shoplifting. And, yes, God would stop terrorists from flying airplanes into buildings.
While this solution sounds attractive, it would lose its attractiveness as soon as God’s intervention infringed on something we wanted to do. We want God to prevent horribly evil actions, but we are willing to let “lesser-evil” actions slide—not realizing that those “lesser-evil” actions are what usually lead to the “greater-evil” actions. Should God only stop actual sexual affairs, or should He also block our access to pornography or end any inappropriate, but not yet sexual, relationships? Should God stop “true” thieves, or should He also stop us from cheating on our taxes? Should God only stop murder, or should He also stop the “lesser-evil” actions done to people that lead them to commit murder? Should God only stop acts of terrorism, or should He also stop the indoctrination that transformed a person into a terrorist?
3) Another choice would be for God to judge and remove those who choose to commit evil acts. The problem with this possibility is that there would be no one left, for God would have to remove us all. We all sin and commit evil acts (Romans 3:23; Ecclesiastes 7:20; 1 John 1:8). While some people are more evil than others, where would God draw the line? Ultimately, all evil causes harm to others.
Instead of these options, God has chosen to create a “real” world in which real choices have real consequences. In this real world of ours, our actions affect others. Because of Adam’s choice to sin, the world now lives under the curse, and we are all born with a sin nature (Romans 5:12). There will one day come a time when God will judge the sin in this world and make all things new, but He is purposely “delaying” in order to allow more time for people to repent so that He will not need to condemn them (2 Peter 3:9). Until then, He IS concerned about evil. When He created the Old Testament laws, the goal was to discourage and punish evil. He judges nations and rulers who disregard justice and pursue evil. Likewise, in the New Testament, God states that it is the government’s responsibility to provide justice in order to protect the innocent from evil (Romans 13). He also promises severe consequences for those who commit evil acts, especially against the "innocent" (Mark 9:36-42).
In summary, we live in a real world where our good and evil actions have direct consequences and indirect consequences upon us and those around us. God’s desire is that for all of our sakes we would obey Him that it might be well with us (Deuteronomy 5:29). Instead, what happens is that we choose our own way, and then we blame God for not doing anything about it. Such is the heart of sinful man. But Jesus came to change men’s hearts through the power of the Holy Spirit, and He does this for those who will turn from evil and call on Him to save them from their sin and its consequences (2 Corinthians 5:17). God does prevent and restrain some acts of evil. This world would be MUCH WORSE were not God restraining evil. At the same time, God has given us the ability to choose good and evil, and when we choose evil, He allows us, and those around us, to suffer the consequences of evil. Rather than blaming God and questioning God on why He does not prevent all evil, we should be about the business of proclaiming the cure for evil and its consequences—Jesus Christ!
Monday, August 29, 2011
ways to make a difference
Keep things in perspective. Be mindful of the big problems, but focus on solving them through the little things you can do everyday to help reduce them.
Develop a positive outlook:
Develop a positive outlook:
- First, accept that you are only able to control your actions and responses to changing conditions around you.
- Take responsibility for your actions in all things. It sounds simple but being accountable to yourself will help you make the necessary changes.
- Stop to consider the consequences of your actions (if I choose to do this, what will be the result?).
- Lead by example! If you can change, then it just might inspire others.
- Remember that one person can make a difference. Small accomplishments add up quicker then you might think. Remember, no matter what your economic standing, you can help save the environment and money at the same time. You the consumer drive the market; products are made because you buy them. If you buy products that are better for the environment it will become profitable for companies to respond to the demand for environmentally-friendly products. It really is that simple.
about osuji simon: What does it mean that Jesus saves?
about osuji simon: What does it mean that Jesus saves?: Jesus saves” is a popular slogan on bumper stickers, signs at athletic events, and even banners being pulled across the sky by small airpl...
What does it mean that Jesus saves?
Jesus saves” is a popular slogan on bumper stickers, signs at athletic events, and even banners being pulled across the sky by small airplanes. Sadly, few who see the phrase “Jesus saves” truly and fully understand what it means. There is a tremendous amount of power and truth packed into those two words.
Jesus saves, but who is Jesus?
Most people understand that Jesus was a man who lived in Israel approximately 2000 years ago. Virtually every religion in the world views Jesus as a good teacher and/or a prophet. And while those things are most definitely true of Jesus, they do not capture who Jesus truly is, nor do they explain how or why Jesus saves. Jesus is God in human form (John 1:1, 14). Jesus is God, come to Earth, as a true human being (1 John 4:2). God became a human being in the person of Jesus in order to save us. That brings up the next question: why do we need to be saved?
Jesus saves, but why do we need to be saved?
The Bible declares that every human being who has ever lived has sinned (Ecclesiastes 7:20; Romans 3:23). To sin is to do something, whether in thought, word, or deed, that contradicts God’s perfect and holy character. Because of our sin, we all deserve judgment from God (John 3:18, 36). God is perfectly just, so He cannot allow sin and evil to go unpunished. Since God is infinite and eternal, and since all sin is ultimately against God (Psalm 51:4), only an infinite and eternal punishment is sufficient. Eternal death is the only just punishment for sin. That is why we need to be saved.
Jesus saves, but how does He save?
Because we have sinned against an infinite God, either a finite person (us) must pay for our sins for an infinite amount of time, or an infinite Person (Jesus) must pay for our sins one time. There is no other option. Jesus saves us by dying in our place. In the person of Jesus Christ, God sacrificed Himself on our behalf, paying the infinite and eternal penalty only He could pay (2 Corinthians 5:21; 1 John 2:2). Jesus took the punishment that we deserve in order to save us from a horrible eternal destiny, the just consequence of our sin. Because of His great love for us, Jesus laid down His life (John 15:13), paying the penalty that we had earned, but could not pay. Jesus was then resurrected, demonstrating that His death was indeed sufficient to pay the penalty for our sins (1 Corinthians 15).
Jesus saves, but who does He save?
Jesus saves all who will receive His gift of salvation. Jesus saves all those who fully trust in His sacrifice alone as the payment for sin (John 3:16; Acts 16:31). While Jesus’ sacrifice was perfectly sufficient to pay for the sins of all humanity, Jesus only saves those who personally receive His most precious of gifts (John 1:12).
If you now understand what it means that Jesus saves, and you want to trust in Him as your personal Savior, make sure you understand and believe the following, and as an act of faith, communicate the following to God. “God, I know that I am a sinner, and I know that because of my sin I deserve to be eternally separated from you. Even though I do not deserve it, thank you for loving me and providing the sacrifice for my sins through the death and resurrection of Jesus Christ. I believe that Jesus died for my sins and I trust in Him alone to save me. From this point forward, help me to live my life for you instead of for sin. Help me to live the rest of my life in gratitude for the wonderful salvation you have provided. Thank you, Jesus, for saving me!”
Jesus saves, but who is Jesus?
Most people understand that Jesus was a man who lived in Israel approximately 2000 years ago. Virtually every religion in the world views Jesus as a good teacher and/or a prophet. And while those things are most definitely true of Jesus, they do not capture who Jesus truly is, nor do they explain how or why Jesus saves. Jesus is God in human form (John 1:1, 14). Jesus is God, come to Earth, as a true human being (1 John 4:2). God became a human being in the person of Jesus in order to save us. That brings up the next question: why do we need to be saved?
Jesus saves, but why do we need to be saved?
The Bible declares that every human being who has ever lived has sinned (Ecclesiastes 7:20; Romans 3:23). To sin is to do something, whether in thought, word, or deed, that contradicts God’s perfect and holy character. Because of our sin, we all deserve judgment from God (John 3:18, 36). God is perfectly just, so He cannot allow sin and evil to go unpunished. Since God is infinite and eternal, and since all sin is ultimately against God (Psalm 51:4), only an infinite and eternal punishment is sufficient. Eternal death is the only just punishment for sin. That is why we need to be saved.
Jesus saves, but how does He save?
Because we have sinned against an infinite God, either a finite person (us) must pay for our sins for an infinite amount of time, or an infinite Person (Jesus) must pay for our sins one time. There is no other option. Jesus saves us by dying in our place. In the person of Jesus Christ, God sacrificed Himself on our behalf, paying the infinite and eternal penalty only He could pay (2 Corinthians 5:21; 1 John 2:2). Jesus took the punishment that we deserve in order to save us from a horrible eternal destiny, the just consequence of our sin. Because of His great love for us, Jesus laid down His life (John 15:13), paying the penalty that we had earned, but could not pay. Jesus was then resurrected, demonstrating that His death was indeed sufficient to pay the penalty for our sins (1 Corinthians 15).
Jesus saves, but who does He save?
Jesus saves all who will receive His gift of salvation. Jesus saves all those who fully trust in His sacrifice alone as the payment for sin (John 3:16; Acts 16:31). While Jesus’ sacrifice was perfectly sufficient to pay for the sins of all humanity, Jesus only saves those who personally receive His most precious of gifts (John 1:12).
If you now understand what it means that Jesus saves, and you want to trust in Him as your personal Savior, make sure you understand and believe the following, and as an act of faith, communicate the following to God. “God, I know that I am a sinner, and I know that because of my sin I deserve to be eternally separated from you. Even though I do not deserve it, thank you for loving me and providing the sacrifice for my sins through the death and resurrection of Jesus Christ. I believe that Jesus died for my sins and I trust in Him alone to save me. From this point forward, help me to live my life for you instead of for sin. Help me to live the rest of my life in gratitude for the wonderful salvation you have provided. Thank you, Jesus, for saving me!”
Thursday, August 25, 2011
about osuji simon: Does God hate shrimp?
about osuji simon: Does God hate shrimp?: The essential argument of GodHatesShrimp.com is that we should not condemn homosexuality as a sin based on the Old Testament because the ...
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