It is a trustworthy statement: For if we died with Him, we will also live with Him; 12 If we endure, we will also reign with Him; If we deny Him, He also will deny us; 13 If we are faithless, He remains faithful, for He cannot deny Himself. (2 Tim 2:11-13)
In 2 Timothy 2:11-13, Paul provided Timothy a short theological statement that seems to reflect a doctrinal creed in the early church. The words may have been set to music as a hymn. Paul’s statement can be broken into four parts, each beginning with a conditional clause (εἰ). The four parts are: “if we died with Him”, “if we endure”, “if we deny Him”, and “if we are faithless.” Paul introduces these four parts with the phrase, It is a trustworthy statement (πιστὸς ὁ λόγος). The phrase is common to Paul, as he employs the exact wording elsewhere (1 Tim 1:15; 3:1; 4:9; Tit 3:8). The phrase is intended to emphasize the trustworthiness of what follows. The NASB changes the typeset in verses 11-13 to show the saying is poetic or hymnic in nature. According to Thomas Constable, “It may have been part of a baptismal ceremony, a hymn, or a catechism. It consists of four couplets: two positive and two negative. Each couplet represents a condition that Paul assumed to be real, not hypothetical, since each is a first-class condition in the Greek text.” Paul’s four couplets are as follows:
First, “For if we died with Him, we will also live with Him” (2 Tim 2:11b). This phrase parallels Paul’s words in Romans, where he states, “Now if we have died with Christ, we believe that we shall also live with Him” (Rom 6:8; cf. Col 3:3). The phrase, For if we died with Him (εἰ γὰρ συναπεθάνομεν) refers to our being united with Christ in His death on the cross. In a very real sense, we were with Jesus on the cross. His death is our death. Death means separation. Spiritual death is separation from God in time. The Second Death is separation from God in eternity (Rev 20:14). Those who died with Christ will never experience the Second Death in the Lake of Fire. As Christians, we died with Christ when He died on the cross (Rom 6:8-11). He bore the punishment that rightfully belongs to us. Though Christ’s death is sufficient for all (1 John 2:2), it is effective to those who believe in Him as Savior (John 3:16; Eph 1:7). The blessed benefit for us who have trusted Christ as Savior is that we will live with Him (καὶ συζήσομεν). The phrase, we will live, translates the future active indicative of συζάω suzao. The future tense points to a reality yet to come for the Christian, and the indicative mood is declarative for a statement of fact. This seems to refer to the future resurrection life that is ours in Christ (1 Cor 15:20-23).
Second, “if we endure, we will also reign with Him” (2 Tim 2:12a). The phrase if we endure (εἰ ὑπομένομεν) refers to phase two of the Christian life; that is, our sanctification, in which we advance to spiritual maturity, which glorifies God and edifies others. Biblically, there are three aspects to our salvation: justification, sanctification, and glorification. Put differently, it means we are saved from the penalty of sin (John 5:24; Rom 8:1, 34; Gal 2:16), the power of sin (Rom 6:11; Col 3:5), and ultimately from the presence of sin (1 John 3:2-3, 5; cf. Rom 8:17). The first and third aspects of our salvation are entirely the work of God. However, our sanctification requires us to exercise our minds and wills in conformity with the mind and will of God. As Christians, we must endure the hardships of life and advance spiritually. To endure (ὑπομένω hupomeno), according to BDAG, means “to maintain a belief or course of action in the face of opposition, stand one’s ground, hold out, endure.” It means we don’t back down or give up in the face of pressure or opposition. This requires reinforcement in one’s soul, a doctrinal fortress in one’s thinking that enables the Christian to remain strong when circumstances get tough. This statement was intended to encourage Timothy to face difficulties with the certainty that there will be a future reward for obedience; namely, the blessing and honor that we will also reign with Him (καὶ συμβασιλεύσομεν).
There are two major aspects of God’s reign over His creation. First is His ongoing universal rule. According to Scripture, “God is the King of all the earth…He reigns over the nations; He sits on His holy throne” (Psa 47:7-8). The Bible reveals “The LORD is King forever and ever” (Psa 10:16a), and the “LORD has established His throne in the heavens, and His sovereignty rules over all” (Psa 103:19), and He “works all things after the counsel of His will” (Eph 1:11b). God is supreme over all His creation, for “Whatever the LORD pleases, He does, in heaven and in earth, in the seas and in all deeps” (Psa 135:6). It is God “who changes the times and the seasons; He removes kings and establishes kings” (Dan 2:21), and “the Most High is ruler over the realm of mankind, and bestows it on whom He wishes and sets over it the lowliest of men” (Dan 4:17), and “He does according to His will in the host of heaven and among the inhabitants of earth; and no one can ward off His hand or say to Him, ‘What have You done?’” (Dan 4:35).
Second is the future time when God will rule through His Son, Jesus, who is the ideal theocratic administrator over His creation. God promised to give Jesus the kingdoms of this world, saying, “I will surely give the nations as Your inheritance, and the very ends of the earth as Your possession” (Psa 2:8). In the future, “the God of heaven will set up a kingdom which will never be destroyed, and that kingdom will not be left for another people; it will crush and put an end to all these kingdoms, but it will itself endure forever” (Dan 2:44). This refers to the future kingdom of Christ, when Jesus will be given “dominion, glory and a kingdom, that all the peoples, nations and men of every language might serve Him. His dominion is an everlasting dominion which will not pass away; and His kingdom is one which will not be destroyed” (Dan 7:14). The establishment of Christ’s earthly kingdom will occur after the seven-year Tribulation; at which time it will be said, “The kingdom of the world has become the kingdom of our Lord and of His Christ; and He will reign forever and ever” (Rev 11:15; cf. 20:4). Jesus’ kingdom and reign is prophesied all throughout Scripture and will come to pass, because God will make it happen (2 Sam 7:16; Psa 89:3-4, 35-37; Isa 9:6-7; Jer 23:5; 33:15; Luke 1:31-33; Matt 19:28; 25:31; Rev 11:15; 20:4-6). And, for believers who are obedient-to-the-Word in this life, we will reign with Christ in the eschaton (Rev 5:10; 20:4-6). Our reigning with Christ in His millennial kingdom is what Paul is referring to in 2 Timothy 2:12.
Third, “if we deny Him, He also will deny us” (2 Tim 2:12b). To deny (ἀρνέομαι arneomai) means “to disclaim association with a person or event, deny, repudiate, disown.” Though this word is used of unbelievers in several NT passages (Acts 3:13-14; 2 Pet 2:1; 1 John 2:22-23), it is also used of born-again Christians who fail to live as they should (1 Tim 5:8). The apostle Peter publicly denied (ἀρνέομαι arneomai) Jesus three times (Matt 26:70-74; John 18:25-27), yet did so as a believer, not an unbeliever. In the context of Paul’s words to Timothy, the phrase if we deny Him (εἰ ἀρνησόμεθα) refers to the potential reality that we, as Christians, may fail in our calling to walk with the Lord and advance to spiritual maturity. That is, we may choose to walk according to the flesh and Satan’s world-system, which is a very real possibility and danger (1 John 2:15). Some Bible teachers take this verse as a prooftext that we can forfeit our salvation. According to Norman Geisler:
Some Arminians take this to mean that believers who deny Jesus will be denied heaven. There is a better way, though, to understand Paul’s teaching. The immediate context reveals that he is speaking about a denial of reward, not of eternal life [bold mine]. The preceding phrase says, “If we endure, we shall also reign with Him.” Reigning is part of a believer’s reward (cf. Rev 20:6; 22:12), and he has already received eternal life, whether he is rewarded or not (cf. 1 Cor 3:15).
It’s no surprise that Arminians would regard this as a prooftext for forfeiting salvation. However, John Piper, a Strict-Calvinist, uses this verse to argue that a person who denies Jesus proves he was never saved. Piper states, “The ‘we’ here includes Paul. If Paul denies Christ, Christ will deny him. The salvation of the elect depends on their not denying Christ and on their enduring in faith and obedience.” But is that Paul’s meaning? Is Paul writing about Christian salvation? The Arminian and Calvinist would say “yes.” However, if we look at the statement in its context, we see where Paul had just said, “if we endure, we will also reign with Him” (2 Tim 2:12a). The enduring believer obtains the privilege of reigning with Christ. It is better to take this statement as referring to Christian rewards, not as a prooftext that one can lose his salvation, or as evidence he was never saved from the outset.
The phrase, He also will deny us (κἀκεῖνος ἀρνήσεται ἡμᾶς), does not mean Jesus reverses our salvation with the result that we will be cast into the Lake of Fire with unbelievers, or as proof that we were never saved. Paul is not talking about salvation. He’s talking about rewards. It means Jesus will deny us the right to reign with Him in His millennial kingdom. Jesus said, “For whoever is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in the glory of His Father with the holy angels” (Mark 8:38). It is a serious and shameful thing when a Christian fails to walk with the Lord and grow spiritually. Such a one is subject to divine discipline in this life (Heb 12:5-11), and forfeiting rewards in the future (1 Cor 3:15).
Fourth, “if we are faithless, He remains faithful, for He cannot deny Himself” (2 Tim 2:13). Some Bible scholars believe Paul shifts here to talk about unbelievers who are faithless (MacDonald, Farstad). However, Paul’s use of we—which would include himself and Timothy—seems to rule out that possibility. To be faithless (ἀπιστέω apisteo) refers to “one lacking a sense of obligation (of disloyal soldiers) of relation of humans to God or Jesus.” It speaks of the potential disloyalty that Christians can display when they turn away from the Lord and fail to think and walk as they should. The active voice means the Christian produces the action of being unfaithful to the Lord. The present tense implies ongoing action, which means this is not the occasional failure, but continuing failure. The action means the Christian fails in regard to his sanctification, or life as a disciple.
Though Christians belong to the kingdom of Christ (Acts 26:18; Col 1:13), it is possible for a believer to live carnally (1 Cor 3:1-3) and help Satan advance his agenda by loving his world-system (2 Cor 11:3; Jam 4:4; 1 John 2:15). Christians who abandon their walk with the Lord are in real danger of divine discipline if they choose a path of faithlessness (Heb 12:5-11). Failure to advance spiritually means loss of reward (1 Cor 3:15), not loss of eternal life, which cannot happen (John 10:28; Rom 8:1; 33-39).
The phrase, He remains faithful (ἐκεῖνος πιστὸς μένει), means God honors His Word to save us and keep us saved. God has integrity and always keeps His Word. If we are faithless, God remains faithful, as Paul stated, for He cannot deny Himself (ἀρνήσασθαι γὰρ ἑαυτὸν οὐ δύναται). We are not always our best selves, but what God is, He always is, and cannot be otherwise! When God makes a promise, He always keeps His Word. We must realize that “God is not a man, that He should lie” (Num 23:19a), and “the Glory of Israel will not lie or change His mind” (1 Sam 15:29a), for “it is impossible for God to lie” (Heb 6:18; cf. Tit 1:2). The faithfulness of God is proclaimed elsewhere in Scripture (Deut 7:9; Rom 3:3-4; 1 Cor 1:9; 10:13; 2 Cor 1:18; 1 Th 5:24; 2 Th 3:3; Heb 10:23; 13:5). If we can’t trust God at His Word, who can we trust? Failure to trust God at His Word leaves us on a sea of uncertainty that results in great cognitive instability, where fear dominates our souls and steals our confidence and joy. But God is faithful to His Word, and when we’re living by faith, it produces stability within us.
In summary, because we have trusted Christ as our Savior, we are positionally united with Him in His death at the cross and will enjoy a future resurrection in the eternal state; however, not all will receive the same reward. If we learn and live God’s Word and advance to spiritual maturity, we will be rewarded with the right to reign with Jesus in His millennial kingdom. Discipleship can be tough, but God will honor His faithful children in the millennial kingdom and the eternal state. But if we turn to a life of carnality and deny Jesus’ authority over our lives, marginalizing His Word and failing to walk with Him, then He will deny us future rewards, which also includes the reward of reigning with Him. Though we may be unfaithful—and will suffer divine discipline in this life—we are never in fear of losing our salvation, for God promised us eternal life, and He always keeps His Word. In all this, we can say with Paul, “It is a trustworthy statement: For if we died with Him, we will also live with Him; 12 If we endure, we will also reign with Him; If we deny Him, He also will deny us; 13 If we are faithless, He remains faithful, for He cannot deny Himself” (2 Tim 2:11-13).
The more I understand God’s Word and the further I advance in my walk with the Lord, the more I realize the Christian life is a disciplined life. Discipline is doing what I ought to do, whether I want to do it or not, because it’s right. Christian discipline is living as God wants me to live, as an obedient-to-the-Word believer who walks by faith and not feelings. The proper Christian life glorifies the Lord, edifies others, and creates in me a personal sense of destiny that is connected with the God who called me into service.
Paul, when writing to his young friend, Timothy, says, “discipline yourself for the purpose of godliness” (1 Tim 4:7). Paul does not deny the benefit of bodily discipline, but, when compared to godly discipline, says it “is only of little profit” (1 Tim 4:8a). Godliness (εὐσέβεια eusebeia) denotes devotion to God and a life that is pleasing to Him. Paul prioritizes godliness, declaring it “is profitable for all things, since it holds promise for the present life and also for the life to come” (1 Tim 4:8b). The word discipline in 1 Timothy 4:7 translates the Greek verb γυμνάζω gumnazo, which we bring into the English as gymnasium. In secular use, the word originally meant “gymnastic exercises in the nude: to exercise naked, train.” It referred to how athletes trained in the ancient world. However, in the New Testament, the word was used figuratively “of mental and spiritual powers: to train, undergo discipline.” The focus is on inward development of mind and character rather than the outward discipline of the body. And the discipline is to be ongoing (present tense), carried out by each believer (active voice), and executed as a directive by the Lord (imperative mood). The training is for godliness. According to Wiersbe, “Paul challenged Timothy to be as devoted to godliness as an athlete is to his sport. We are living and laboring for eternity.” For Paul, godliness does not happen accidentally, but is connected with “the teaching that promotes godliness” (1 Tim 6:3 CSB). It is learned and lived on a daily basis.
The disciplined Christian develops over time, as biblical thinking leads to wise actions, and wise actions develop into godly habits, and godly habits produce godly character. This brings us to the place of spiritual maturity, which is God’s desire for us (Heb 6:1). The writer to the Hebrews references mature believers, saying, “solid food is for the mature, who because of practice have their senses trained to discern good and evil” (Heb 5:14). Maturity (τέλειος teleios) in this passage denotes one who has attained a level of spiritual growth, which glorifies God, edifies others, and is witnessed in the one who daily learns and lives God’s Word. Concerning maturity, Thomas Constables states, “A person becomes a mature Christian, not only by gaining information, though that is foundational, but by using that information to make decisions that are in harmony with God’s will.” According to Wiersbe, “As we grow in the Word, we learn to use it in daily life. As we apply the Word, we exercise our “spiritual senses” and develop spiritual discernment. It is a characteristic of little children that they lack discernment. A baby will put anything into its mouth. An immature believer will listen to any preacher on the radio or television and not be able to identify whether or not he is true to the Scriptures.”
A baby believer may be spiritual because he is rightly related to the Holy Spirit and operating by God’s Word to the degree he knows it. Because of limited knowledge of God’s Word, he often defaults to human viewpoint in many situations and falls under the control of his sin nature, thus making him a carnal Christian (1 Cor 3:1-4). In contrast, the mature believer has a greater depth of knowledge concerning God’s Word and utilizes it often as the Spirit leads. The word practice (ἕξις hexis) refers to “a repeated activity—practice, doing again and again, doing repeatedly.” The daily practice of learning and living God’s Word will train believers to discern good and evil, which allows them to make good choices. God’s Word is the standard for right thinking and conduct, and learning and living His Word by faith is the key to spiritual advancement.
As a growing Christian I want to be wise in the ways of God and His Word. But this requires commitment and many choices throughout my life. I realize the wise are wise by choice and never by chance. That is, no one is accidentally wise. This is also true for being just, loving, gracious, kind, and merciful, for these and other godly virtues are the product of many good choices over the years. Some of our spiritual disciplines include:
Bible study – “Study to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth” (2 Tim 2:15). “Like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation” (1 Pet 2:2; 2 Tim 3:16-17; 2 Pet 3:18).
Meditation on God’s Word – “This book of the law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it; for then you will make your way prosperous, and then you will have success” (Josh 1:8). “His delight is in the law of the LORD, And in His law he meditates day and night” (Psa 1:2; cf. Phil 4:8-13).
Managing our thoughts – “You keep him in perfect peace whose mind is stayed on you, because he trusts in you” (Isa 26:3). “We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ (2 Cor 10:5; cf. Col 3:1-2).
Living by faith – “Trust in the LORD with all your heart and do not lean on your own understanding. In all your ways acknowledge Him, and He will make your paths straight” (Prov 3:5-6). “For we walk by faith, not by sight” (2 Cor 5:7). “My righteous one shall live by faith” (Heb 10:38a; cf. 11:6).
Devotion to prayer – “Devote yourselves to prayer, keeping alert in it with an attitude of thanksgiving” (Col 4:2; cf. 1 Th 5:17).
Controlling our speech – “He who restrains his words has knowledge, and he who has a cool spirit is a man of understanding” (Prov 17:27). “Let your speech always be with grace, as though seasoned with salt, so that you will know how you should respond to each person” Col 4:6; CF. Jam 1:19).
Encouraging others to love and good deeds – “Let us consider how to stimulate one another to love and good deeds” (Heb 10:24).
Committing ourselves to Christian fellowship – “They were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer” (Acts 2:42). “Not forsaking our own assembling together, as is the habit of some, but encouraging one another” (Heb 10:25).
Serving others – “As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God” (1 Pet 4:10).
Worshipping God – “Let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name” (Heb 13:15).
Doing good – “While we have opportunity, let us do good to all people, and especially to those who are of the household of the faith” (Gal 6:10). “Do not neglect doing good and sharing, for with such sacrifices God is pleased” (Heb 13:16).
Expressing gratitude – “Rejoice always; pray without ceasing; in everything give thanks; for this is God’s will for you in Christ Jesus” (1 Th 5:16-18).
Living a simple life – “Be on guard that your hearts will not be weighted down with dissipation and drunkenness and the worries of life” (Luke 21:34a). “No soldier in active service entangles himself in the affairs of everyday life, so that he may please the one who enlisted him as a soldier” (2 Tim 2:4).
Making time for rest – “One hand full of rest is better than two fists full of labor and striving after wind” (Eccl 4:6). Jesus said to His disciples, “Come away by yourselves to a secluded place and rest a while.” (For there were many people coming and going, and they did not even have time to eat.) (Mark 6:31).
 Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 226.
 Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Heb 5:14.
 Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2, 295.
 Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 511.
 The Bible is a special book, as it gives me insights into realities I could never know, except that God has spoken; and what He has spoken has been inscripturated and is available for personal study. Furthermore, I have God the Holy Spirit as my teacher, who helps me to understand biblical truths, and recalls it to my mind when I need it (John 14:26; cf. John 14:16-17; 16:13; 1 Cor 2:10-15). Sometimes the Spirit illumines my mind immediately when I’m reading the Bible. At other times, He works through the agency of gifted teachers He’s placed in my life.
The apostle Paul, during his missionary activities in Derbe and Lystra (Acts 16:1a), met a young man whose name was Timothy. This meeting was according to God’s providence, as the Lord brought these two together to serve in ministry. In the book of Acts we learn that Timothy was “the son of a Jewish woman who was a believer, but his father was a Greek” (Acts 16:1b), and that Timothy “was well spoken of by the brethren who were in Lystra and Iconium” (Acts 16:2). That is, Timothy had a good reputation as a growing believer. It appears that Timothy grew up in a home where his mother was a believer, but his father was not. Paul saw Timothy as a valuable asset and wanted him “to go with him” (Acts 16:3) on his missionary travels to help lead others to Christ. Timothy responded positively to God’s call and was used by the Lord.
Timothy was a good disciple and helpful minister to Paul, and this because he was positive to the Lord and walked in His Word. But Timothy’s godly life was no accident. He’d been influenced by his mother and grandmother who helped shape his character. Paul wrote to Timothy, “I am mindful of the sincere faith within you, which first dwelt in your grandmother Lois and your mother Eunice, and I am sure that it is in you as well…and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus” (2 Tim 1:5; 3:15). Timothy’s mother and grandmother had a big influence on his upbringing, which led to his conversion and spiritual growth. The spiritual seeds they’d planted in his young heart sprouted and flourished into a productive spiritual ministry. Later, God used the apostle Paul to help Timothy advance further in his spiritual journey, and Timothy grew to be a blessing to others.
After years of ministry, as Paul approached the end of his life, he wrote two letters to Timothy, to instruct and encourage him further in his walk with the Lord. Paul directed Timothy, “Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth” (2 Tim 2:15). Timothy needed to study God’s Word for himself, as it would help advance his knowledge of God and His will. Paul told Timothy, “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work” (2 Tim 3:16-17). And, as Timothy advanced in ministry, he was to be faithful to “preach the word; to be ready in season and out of season; to reprove, rebuke, exhort, with great patience and instruction” (2 Tim 4:2). The godly influence that started with Timothy in his home, grew into a successful life and ministry to others.
I am greatly touched by Timothy’s story. As a young boy growing up in southern California, I was blessed with a godly grandmother who taught me the Scriptures at a young age. She gave me what I needed to be saved and to begin my spiritual journey of service to the Lord and others. For that I am very thankful. Of course, what she’d planted at a young age of eight and nine did not come to life and bear fruit until after I was 21 and had lived like the devil for several years. She died before she got to see the influence she’d had on me. But thank God for my grandmother. By the grace of God, the seeds she’d planted came to life, and now there’s been fruit for over thirty years of Christian ministry. The prodigal son came home.
I realize many of you may not have had such a godly family influence at a young age as Timothy did. That’s fine. God has chosen your specific path of life because it’s part of His master plan for you. Your journey is your own, chosen by the Lord Himself. But if you are a Christian and serving the Lord, then someone somewhere touched you with the gospel of grace and Bible teaching, and those seeds of truth are bearing fruit. And now He calls YOU to be a godly influence on others, whether family, friends, co-workers, or whoever the Lord puts in your path. And as a faithful Christian, you are only responsible for your godly output, not the outcome of response by others. You are to let your light shine for others to see and to plant seeds of truth in a loving way, and God will cause the growth in the lives of those you touch, if the soil of their heart is good.
Trust in the LORD with all your heart and do not lean on your own understanding. 6 In all your ways acknowledge Him, and He will make your paths straight. (Prov 3:5-6)
Proverbs 3:5-6 is perhaps one of the best-known passages in all of Scripture. These words written by Solomon are found on many plaques, posters, and paintings that hang on home and office walls. Like any proverb, it encapsulates a big truth in a small phrase. The words are an exhortation to trust in God in everything we do (Prov 3:5-6a), with a promise that He will make our paths straight if we comply (Prov 3:6b). As believers who are called to “walk by faith” (2 Cor 5:7), we are to know God’s Word and rely on it more than our own inadequate understanding. As believers, our walk of faith requires a discipline of mind and will, for fear and pride—our perennial enemies of the heart—can derail our walk if we let them.
Solomon opens his instruction with the word trust, which translates the Hebrew verb בָּטַח batach, which means to “to trust, rely on, [or] put confidence in.” According to John Oswalt, “batach expresses that sense of well-being and security which results from having something or someone in whom to place confidence.” And John Kitchen notes, “This ‘trust’ is the sense of security and safety that comes from being under the care of another more competent than ourselves.” God is our provider, and our faith is in Him and His directives and promises. And the Lord is completely reliable, for “God is not a man, that He should lie, nor a son of man, that He should repent; has He said, and will He not do it? Or has He spoken, and will He not make it good?” (Num 23:19). Yes! Of course He will! God has integrity and always keeps His Word, for “it is impossible for God to lie” (Heb 6:18). And God is all-wise, which means He makes no mistakes in His directives. And His love is perfect, which means He always seeks our best interests.
If we turn away from the Lord and trust in mankind (or any created thing), then we place our confidence in something that is, by its very nature, weak and subject to failure. Elsewhere, Solomon wrote, “He who trusts [בָּטַח batach] in his riches will fall, but the righteous will flourish like the green leaf” (Prov 11:28), and “He who trusts [בָּטַח batach] in his own heart is a fool, but he who walks wisely will be delivered” (Prov 28:26). And a psalmist penned, “Do not trust [בָּטַח batach] in princes, in mortal man, in whom there is no salvation” (Psa 146:3). I don’t think these verses are to be taken to mean we never trust in people at all, for practical living requires it. Rather, the idea is that we do not trust in things, self, or others to provide direction or meet needs that only God can provide.
And Solomon’s instruction is that we are to trust in the Lord with all our heart (לֵב leb). The heart represents the inner person and refers to the mind and will. These work together like a hand in a glove. Living in a fallen world, we are faced with tremendous external pressures to act in conformity with Satan’s values, which are promoted in all aspects of society (i.e., government, business, education, entertainment, etc.). Plus, we struggle with internal temptations from our fallen natures which seek to pull us away from the Lord. This is why renewing our minds is so critical for our spiritual life and health (Psalm 1:1-3; Rom 12:1-2), for we cannot live what we do not know, and learning God’s Word necessarily precedes living His will. When our minds are saturated with God’s Word, we have the capacity to operate from divine viewpoint, which directs the will into righteous living. Elsewhere, Solomon said, “He who gives attention to the word will find good, and blessed is he who trusts in the LORD” (Prov 16:20).
There is always a temptation to trust only in ourselves and our own understanding; but Solomon says, “do not lean on your own understanding” (Prov 3:5b). This statement does not exclude academic learning or suggest in the slightest way that God’s children turn off their brains. In fact, Solomon says, “Buy truth, and do not sell it, get wisdom and instruction and understanding” (Prov 23:23). Solomon himself was a prolific writer and composed 3,000 proverbs and a 1,005 songs (1 Ki 4:32). He also studied botany, zoology, ornithology, entomology, and ichthyology (1 Ki 4:33). Solomon’s statement (v.5b) means we should subordinate our reasonings to Scripture, so that where human knowledge is inadequate, or in conflict with God’s Word, it yields to divine revelation. Our understanding, at its very best, is but a thimble of knowledge compared to the infinite ocean of God’s wisdom, and we are fools to trust in ourselves in matters where God has spoken and gifted us with divine insights. John Kitchen states:
‘Understanding’ is a word that is generally given a positive spin by Solomon (cf. Prov 1:2; 2:3), but here is seen negatively. Here it is that human wisdom worked up from our natural selves as compared to the divine wisdom that God gives to those who seek Him (cf. Jam 3:15–18). This does not mean to imply that there is nothing to be trusted in ‘common sense,’ but simply that you don’t use it as your sole, or even primary, support in life. Rather, we should bank our all on God and the wisdom of His ways. His ways are above ours (Isa 55:8–9; Rom 11:33–34), and must be chosen when they seem to contradict our earthly, human wisdom.
And in what areas of our lives are we to trust in the Lord? Solomon answers, “In all your ways acknowledge Him” (Prov 3:6a). The word ways translates the Hebrew noun דֶּרֶךְ derek, which commonly refers “to a path worn by constant walking.” Here, the noun is used metaphorically to refer to one’s behavior, lifestyle, or way of life. Trying to capture the essence of the phrase, other translations read, “think about Him in all your ways” (Prov 3:6 CSB), and “in all your ways submit to Him” (Prov 3:6 NIV), and “seek His will in all you do” (Prov 3:6 NLT). God’s ways are much higher and better than our ways (Isa 55:8-9), and the wise look to Him in everything.
The word acknowledge translates the Hebrew verb יָדָע yada, which means to know. But this is not merely an academic knowledge of God’s Word, but the experiential knowledge that one has by applying the truth of Scripture. Living by faith is a two-step process. First, it requires us to know God’s Word, which means studying it carefully and thoroughly on a regular basis (Psa 1:2; 2 Tim 2:15). Second, it means we make choices in the light of His revelation and follow His directives and cling to His promises, being “doers of the word, and not merely hearers” who deceive ourselves (Jam 1:22). To acknowledge the Lord is an intentional act, in which we consciously and purposefully set our minds upon the Lord and insert His Word into everything we think, say, and do. And “the LORD knows the way of the righteous” (Psa 1:6), as we walk with Him in the light of His truth. But this way of living can be risky business as we cast ourselves fully upon the Lord, trusting that His ways are best and that He will keep His promises to us, all in His time and way.
To the one who trusts in the Lord, not relying on human viewpoint, but acknowledging Him in every area of our lives, Solomon then gives the promise that “He will make your paths straight” (Prov 3:6b). Allen Ross points out, “When obedient faith is present, the Lord will guide the believer along life’s paths in spite of difficulties and hindrances. The idea of ‘straight’ (v. 6) contrasts to the crooked and perverse ways of the wicked.” Elsewhere, Solomon tells us the wicked are those “who leave the paths of uprightness to walk in the ways of darkness; 14 who delight in doing evil and rejoice in the perversity of evil; 15 whose paths are crooked, and who are devious in their ways” (Prov 2:13-15). John Kitchen states:
The reward is more than the promise of simple guidance. It includes the removal of obstacles (Isa 40:3; 45:13) from the path of the wise and the surety of arriving at one’s destination. When you abandon yourself to God in trusting obedience, finding your entire support in Him and striving in every avenue of your life to know Him more intimately, He guarantees that the path before you will be clearer and smoother than otherwise it would have been, and that He will keep you in His will.
Having a straight path does not mean we are exempt from the troubles of this life or that we will never experience injustice or poor health. Jesus epitomized a life of knowing and walking with the Father, yet He suffered great opposition and was rejected by the majority of those who heard Him speak and witnessed His miracles (John 3:19; 12:37). At every moment, we are faced with two paths, one that is marked by truth and righteousness, and one that is marked by falsehoods and evil. For each and every second of your life, I encourage you to “Trust in the LORD with all your heart and do not lean on your own understanding. 6 In all your ways acknowledge Him, and He will make your paths straight” (Prov 3:5-6).
 William D. Mounce, Mounce’s Complete Expository Dictionary of Old & New Testament Words (Grand Rapids, MI: Zondervan, 2006), 904.
 John N. Oswalt, “233 בָּטַח,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 101.
 John A. Kitchen, Proverbs: A Mentor Commentary, Mentor Commentaries (Fearn, Ross-shire, Great Britain: Mentor, 2006), 76.
 We see in the book of Jeremiah a contrasting use of בָּטַח batach. In the first situation we see a misplaced trust in mankind, as the Lord said, “Cursed is the man who trusts [בָּטַח batach] in mankind and makes flesh his strength, and whose heart turns away from the LORD. 6 For he will be like a bush in the desert and will not see when prosperity comes, but will live in stony wastes in the wilderness, a land of salt without inhabitant” (Jer 17:5-6). Choices have consequences, and spiritual health is starved in the one who trusts in measly mankind. But in stark contrast, we are told, “Blessed is the man who trusts [בָּטַח batach] in the LORD and whose trust is the LORD. 8 For he will be like a tree planted by the water, that extends its roots by a stream and will not fear when the heat comes; but its leaves will be green, and it will not be anxious in a year of drought nor cease to yield fruit” (Jer 17:7-8).
 Some would include emotions as part of the inner person. Maybe. I think it’s better to see emotions as responders to thought and action, as they never operate independently of the mind or will. Emotion follows thought and action like a trailer follows a truck. If we think and act as God directs, our emotions will follow and stabilize.
 John A. Kitchen, Proverbs: A Mentor Commentary, 76–77.
 Herbert Wolf, “453 דָּרַך,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 196.
 Allen P. Ross, “Proverbs,” in The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs, ed. Frank E. Gaebelein, vol. 5 (Grand Rapids, MI: Zondervan Publishing House, 1991), 917.
 John A. Kitchen, Proverbs: A Mentor Commentary, 77.
On numerous occasions, throughout the Old Testament, we read about “the anger of the Lord” (Ex 4:14; Num 11:10, 33; 12:9; Deut 6:15; 7:4; 11:7; Josh 7:1; 23:16; Judg 2:14, 20; 3:8; 2 Sam 6:7; 24:1; Psa 106: 40; Isa 5:25; Jer 4:8; 12:13; Zeph 2:2). The Lord’s anger is certainly a cause for healthy fear among any who deviate from His will. Earl Radmacher notes, “The idiom for anger in the Old Testament translated literally is ‘the nose burns’ or ‘the nose becomes hot’ (Gen 30:2; Ex 4:14)…The nose is symbolic of anger because an angry person breathes heavily or noisily.” It is true that God displayed His anger among His own people because they repeatedly turned away from Him and pursued sin and idolatry. God, being righteous and holy, naturally gets angry at rebellion and sin, and we should thank Him for it. According to Charles Swindoll, “God is right in being angry at the sin and disobedience of His people who pain and displease Him (Ex 32:10). God’s anger, though fierce (Jer 25:37), is not sinful or evil. It has its source in His holy character, which is rightfully offended by the sinful rebellion of His creatures. God’s anger often results in His chastising (Psa 6:1; Isa 12:1) and punishing His people (2 Sam 6:7; Jer 44:6).” The Bible reveals the Lord “is a righteous judge, and a God who has indignation every day” (Psa 7:11). Knowing this about God, it is good that we fear Him.
However, though God does get angry and righteously judges sin and sinners, we also see a number of Scriptures that tell us He is “slow to anger.” The Lord described Himself to Moses, saying, “The LORD, the LORD God, is compassionate and gracious, slow to anger, and abounding in lovingkindness and truth” (Ex 34:6). Moses picked up on God’s language and repeated it back to Him in a prayer, saying, “The LORD is slow to anger and abundant in lovingkindness, forgiving iniquity and transgression” (Num 14:18). Based on these qualities in God, Moses prayed for Israel, saying, “Pardon, I pray, the iniquity of this people according to the greatness of Your lovingkindness, just as You also have forgiven this people, from Egypt even until now” (Num 14:19). And the Lord heard Moses’ prayer and forgave His people (Num 14:20). Being slow to anger is another way of describing God’s patience toward us.
Others throughout the Old Testament echoed this same language. Nehemiah said, “You are a God of forgiveness, gracious and compassionate, slow to anger and abounding in lovingkindness” (Neh 9:17). On three occasions, David said, “You, O Lord, are a God merciful and gracious, slow to anger and abundant in lovingkindness and truth” (Psa 86:15), and “The LORD is compassionate and gracious, slow to anger and abounding in lovingkindness” (Psa 103:8), and “The LORD is gracious and merciful; slow to anger and great in lovingkindness” (Psa 145:8). Joel said to his people, “Now return to the LORD your God, for He is gracious and compassionate, slow to anger, abounding in lovingkindness and relenting of calamity” (Joe 2:13), and Jonah said, “I knew that You are a gracious and compassionate God, slow to anger and abundant in lovingkindness, and one who relents concerning calamity” (Jonah 4:2). That God is slow to anger could explain why America, with all our sins, has not yet been judged.
But how slow is God to become angry before He judges the sinner? Well, He is as slow as He needs to be, depending on the attitude and actions of people. God’s timing for judgment is always wise, patient, and just. The Lord waited one hundred and twenty years before judging the evil generation of Noah’s day (Gen 6:3). Amazingly, God waited four hundred years before rendering judgment on the wicked Canaanites (Gen 15:16). After four hundred years, the Canaanites had sinned away their day of grace, and their guilt required His judgment (Lev 18:24-30; Deut 9:1-5). For twenty-three years, God spoke to His people through Jeremiah the prophet, but the Judahites refused to listen (Jer 25:3). God gave Nebuchadnezzar twelve months to think about the Lord’s sovereignty before punishing him (Dan 4:29-32). Every sinner of accountable age who dies without Christ, will face eternity in the Lake of Fire (Rev 20:11-15). For some, this period of grace could be days, months, or years. For others, it could be decades, or even more than a century. In the end, “if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (Rev 20:15). Don’t test the Lord’s patience! Trust in Christ as your Savior and don’t be foolish by sinning away your day of grace (John 3:16; Acts 4:12; Eph 2:8-9).
What’s amazing, is that God was quick to forgive and show kindness when people humbled themselves, even in the slightest way. For example, King Ahab was a wicked ruler who reigned over Israel for twenty-two years (1 Ki 16:29), and Ahab “did evil in the sight of the LORD more than all who were before him” (1 Ki 16:30). By the end of Ahab’s life, it is written, “Surely there was no one like Ahab who sold himself to do evil in the sight of the LORD, because Jezebel his wife incited him. He acted very abominably in following idols, according to all that the Amorites had done, whom the LORD cast out before the sons of Israel” (1 Ki 21:25-26). However, even wicked Ahab, after hearing God’s judgment against him (1 Ki 21:20-24), responded in humility and “tore his clothes and put on sackcloth and fasted, and he lay in sackcloth and went about despondently” (1 Ki 21:27). And God, because He is quick to show grace and mercy, turned from His anger against Ahab, saying to His prophet Elijah, “Do you see how Ahab has humbled himself before Me? Because he has humbled himself before Me, I will not bring the evil in his days, but I will bring the evil upon his house in his son’s days” (1 Ki 21:29). Even the most wicked, as long as they have breath, may taste the Lord’s goodness if they humble themselves before Him. Even wicked men such as Nero, Domitian, Hitler, Stalin, or Mao Zedong may be in heaven, if they turned to the Lord and believed in Christ before they died. Only God knows.
God has certainly been slow to anger and patient with us, as Peter wrote, “The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance” (2 Pet 3:9). The Lord tolerated my nonsense for many years before disciplining and humbling me, for which I am thankful that He was patient and did not destroy me. Now, as His growing child, I keep short accounts of my sin by coming before His “throne of grace” (Heb 4:16), and confessing my sin to Him directly. The apostle John, writing to Christians, said, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). By faith, I trust God at His Word, that when I confess my sin to Him, He is faithful and just to forgive me of that sin, and to cleanse me of all the sins I may have forgotten. And God does this every time! To be faithful (πιστός pistos) means God does the same thing over and over without failure. And God is just (δίκαιος dikaios) to forgive my sin because Christ has already born it on the cross. But if I neglect to confess my sin daily and to deal with it through ongoing spiritual growth, then I may face God’s loving corrective discipline (Heb 12:5-11). I avoid corrective discipline by daily confession and advancing to spiritual maturity by learning and living God’s Word in all aspects of my life (1 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18).
Grace is unmerited favor. It is the kindness one person grants to another who does not deserve it. Grace (χάρις charis) refers to “a beneficent disposition toward someone, favor, grace, gracious care/help, [or] goodwill.” This definition speaks of the attitude of one who is characterized by grace. A gracious act is “that which one grants to another, the action of one who volunteers to do something not otherwise obligatory.” Others may not understand or accept what is offered by grace, but this is not for want of attitude and action on the part of the giver, where the benefactor freely confers a blessing upon another and the kindness shown finds its source in the bounty and free-heartedness of the giver. Once grace is received, it can, in turn, lead to gracious acts to others (Matt 5:43-45; Luke 6:32-36). In this way, grace leads to grace.
The Need for Grace
Everyone needs God’s grace, because we are all born in sin. We are sinners in three ways: 1) we are sinners by imputation of Adam’s original sin (Rom 5:12-21), 2) we are sinners by nature (Psa 51:5; Rom 7:19-21; Eph 2:3), and 3) we are sinners by choice (1 Ki 8:46; Rom 3:9-18). Adam’s sin the Garden of Eden is the first and greatest of them all. Because of Adam’s rebellion against God, sin and death entered the human race and spread throughout the universe (Rom 8:20-22). Paul wrote, “Therefore, just as through one man [Adam] sin entered into the world, and death through sin, and so death spread to all men, because all sinned [when Adam sinned]” (Rom 5:12), for “through one transgression [of Adam] there resulted condemnation to all men” (Rom 5:19a), and “by a man [Adam] came death, by a man [Jesus] also came the resurrection of the dead. For as in Adam all die, so also in Christ all [who believe in Him] will be made alive” (1 Cor 15:21-22). All of Adam’s descendants are born into this world spiritually dead in “trespasses and sins” (Eph 2:1), and are by nature “children of wrath” (Eph 2:3), “separate from Christ…having no hope and without God in the world” (Eph 2:12), “alienated” from God (Col 1:21), helpless, ungodly, sinners, and enemies (Rom 5:6-10). From a biblical perspective, we are all born totally depraved. According to Lewis Chafer, “Theologians employ also the phrase total depravity, which does not mean that there is nothing good in any unregenerate person as seen by himself or by other people; it means that there is nothing in fallen man which God can find pleasure in or accept.” Total depravity means we are helpless to save ourselves.
Grace & Judgment
God’s grace does not ignore righteousness or judgment. God is righteous and He must condemn sin. He can either condemn sin in the sinner, or in a substitute. According to Merrill F. Unger, “since God is holy and righteous, and sin is a complete offense to Him, His love or His mercy cannot operate in grace until there is provided a sufficient satisfaction for sin. This satisfaction makes possible the exercise of God’s grace.” Christ is our substitute. He bore the penalty of all our sins and satisfied every righteous demand of the Father, for “He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world” (1 John 2:2; cf. Rom 3:24-25; 1 John 4:10). God’s grace follows from His judgment. According to Lewis Chafer, “grace is what God may be free to do and indeed what He does accordingly for the lost after Christ has died on behalf of them.” God’s love for sinners moved Him to provide a solution to the problem of sin, and that solution is Christ who died in our place. Once we have trusted in Christ for salvation—and trusted in Him alone—God is then free to bestow on us forgiveness and eternal life, as well as numerous other blessings that are beyond our imagination to grasp. For those who reject God’s salvation by grace, they are left to trust in themselves and their own good works to gain entrance into heaven, and this will fail miserably for those who choose this course. In the end, these will be judged by their works, and because those works never measure up to God’s perfect righteousness, they will be cast in the Lake of Fire forever (Rev 20:11-15).
Common Grace & Special Grace
There is a common grace God extends to everyone, whether they are good or evil, and this does not depend on their understanding or attitude toward God or others. God simply extends grace to all, and all receive it. Jesus said of the Father, “He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matt 5:45). Paul said, “In the generations gone by He permitted all the nations to go their own ways [in rebellion]; and yet He did not leave Himself without witness, in that He did good and gave you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness” (Acts 14:16-17). In these passages, God’s grace is freely given to all, and this because He is gracious by nature.
However, there is special grace given to those who will welcome it. Special grace refers to those blessings that God freely confers upon those who, in humility, turn to Him a time of need. First, there is saving grace that God provides for the lost sinner who turns to Christ in faith alone (Eph 2:8-9). Second, there is a growing grace for the humble believer who studies and lives God’s Word (2 Pet 3:18). Third, there is a grace God gives—a divine enablement—to help a believer cope with some life stress (2 Cor 12:7-10). Humility and positive volition are necessary requisites for those who would receive God’s special grace, For “God is opposed to the proud, but gives grace to the humble” (1 Pet 5:5; cf. Jam 4:6).
God’s grace is never cheap. Our salvation is very costly. Jesus went to the cross and died in our place and bore the punishment that rightfully belongs to us. He is righteous. I am a sinner. He paid my sin debt in full. There’s nothing for me to add to what He accomplished. The sole condition of salvation is to believe in Christ as my Savior. He died for me, was buried, and rose again on the third day (1 Cor 15:3-4), and we know “that Christ, having been raised from the dead, is never to die again” (Rom 6:9). Salvation is not Jesus plus me. It’s Jesus alone. He saves. My contribution to the cross was sin and death, as Jesus took my sin upon Himself and died in my place. Peter wrote, “Christ also died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). We are brought to God solely by the death of Christ. Salvation is never what I do for God; rather, it’s what He’s done for us through the cross of Christ. All of this consistent with the character of God, for He is gracious by nature. Scripture reveals, “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Ex 34:6), and, “You, O Lord, are a God merciful and gracious, slow to anger and abundant in lovingkindness and truth” (Psa 86:15). God the Father is described as “the God of all grace” (1 Pet 5:10), who sits upon a “throne of grace” (Heb 4:16), who “gives grace to the afflicted” (Prov 3:34), and provides salvation “by grace” through faith in Jesus (Eph 2:8-9; cf. Acts 15:11; Rom 3:24). Jesus is said to be “full of grace and truth” (John 1:14), and the Holy Spirit is called “the Spirit of grace” (Heb 10:29). Grace is undeserved favor. It is the love, mercy, or kindness that one person freely confers upon another who deserves the opposite (Matt 5:44-45; Rom 11:6; Eph 1:6; 2:1-9; 2 Tim 1:9; Tit 3:5-7). The kindness shown is rooted in the goodness and open-handedness of the giver. Jesus is an example of grace, in that He cared for others, healing and feeding many (Matt 4:24; 14:15-21), even to those who refused to show gratitude (Luke 17:12-19). He acted out of His own goodness, for the benefit of others, with a full knowledge the majority would reject Him and abuse His kindness (John 3:19; 12:37).
Good works have no saving merit before God (Isa 64:6; Rom 3:28; 4:1-5; Gal 2:16, 21; Eph 2:8-9; Tit 3:5; cf. Phil 3:4-9). We cannot save ourselves any more than we can jump across the Grand Canyon or throw rocks and hit the moon. But God, because of His mercy and love toward us (John 3:16; Eph 2:3-7), did for us what we cannot do for ourselves. He provided a solution to the problem of sin, and that solution is the cross of Christ (1 Cor 1:18). God the Son—the second Person of the Trinity—came into the world by human birth (Luke 1:26-35; John 1:1, 14), lived a perfectly righteous life (Matt 5:17), was always pleasing to the Father (John 8:29), and willingly died in our place and bore the punishment for our sins. Jesus lived the righteous life that God demands and committed no sin (2 Cor 5:21; Heb 4:15; 1 John 3:5), and He died for us on the cross and paid the penalty for all our sins (Isa 53:1-12; Mark 10:45; Rom 5:6-10; 1 Pet 3:18; 1 John 2:2).
Jesus died once for all sin. And His sacrifice on the cross was a substitutionary death in which He paid the penalty for all our sins. Unlike the Old Testament animal sacrifices “which can never take away sins” (Heb 10:11), Jesus “offered one sacrifice for sins for all time” (Heb 10:12). This means there is nothing more to be offered for our salvation, for “by one offering He has perfected for all time those who are sanctified” (Heb 10:14). Jesus’ atoning death on the cross was a one and done event. After Jesus paid the penalty for our sins, He said, “It is finished!” (John 19:30). The phrase it is finished translates the Greek word τετέλεσται tetelestai, which is a perfect passive indicative of the Greek verb τελέω teleo, which means “to complete an activity or process, bring to an end, finish, complete.” According to Edwin Blum, “Papyri receipts for taxes have been recovered with the word tetelestai written across them, meaning ‘paid in full.’” It means whatever debt we owed to God has been paid in full, and there’s no further payment required. This is why salvation is never by our good works (Rom 3:28; Gal 2:16, 21; Eph 2:8-9; Tit 3:5). Good works in the life of the Christian should follow salvation (Eph 2:10; Gal 6:9-10), but they are never the condition of it! When we trust in Christ as our Savior, we accept His payment for our sin-debt. He gets all the glory and we get all the benefit. And “having been justified by faith, we have peace with God through our Lord Jesus Christ” (Rom 5:1).
In order for us to be reconciled to God, we must simply trust in Jesus as our Savior (John 3:16; 20:30-31; Acts 4:12; 16:30-31). When we trust in Christ as our Savior, we are forgiven all our sins (Eph 1:7; Col 1:14), given eternal life (John 3:16; 10:27-28), and receive the righteousness of God as a free gift (Rom 5:17; 2 Cor 5:21; Phil 3:9). The cross is God’s righteous solution to the problem of sin, as well as His greatest display of love toward sinners. At the cross, God judged our sin as His righteousness required, and pardons the sinner as His love desires. To understand the cross of Christ is to understand the heart of God toward a fallen world He wants to save.
Christians are to Model Grace
As Christians, we display common grace to everyone and special grace to believers. Concerning unbelievers, Jesus told His disciples, “love your enemies and pray for those who persecute you” (Matt 5:44). This is done by grace, for the enemy does not deserve the love extended to them. When believers show this kind of gracious love, we are acting like our Father in heaven, for He is unconditionally good to everyone (Matt 5:45). Paul communicated both common and special in his letter to the Galatians where he wrote, “So then, while we have opportunity, let us do good to all people [common grace], and especially to those who are of the household of the faith [special grace]” (Gal 6:10). And, as Christians, our speech should be characterized by grace. Paul wrote, “Let your speech always be with grace, as though seasoned with salt, so that you will know how you should respond to each person” (Col 4:6). This means our speech should be biblically attractive to others, especially those who are positive to God.
Why Believers Show No Grace
One would think that grace would flow from grace. That is, those who are shown grace by God would show grace and mercy to others. Paradoxically, this is not always the case. I am amazed at Christians who welcome God’s grace, but show no grace to others. Many are mean-spirited, condescending, harsh, unforgiving, and speak with a critical spirit. This is contrary to the character of God and the teaching of Scripture. When it comes to our sin and unworthiness, the truth of Scripture is, “He has not dealt with us according to our sins, nor rewarded us according to our iniquities” (Psa 103:10). God has not treated us as we deserve. In fact, He treats us much better than we deserve; but again, that’s grace. The Lord is a God who loves, forgives, and shows great compassion toward the undeserving and has done so toward us. Yet some believers refuse to give grace to others, who are themselves undeserving. Jonah, for example, was a prophet of God who became angry when the Lord showed grace to Israel’s enemy, the Ninevites, and withheld judgment when they humbled themselves and repented of their sin (Jonah 3:1-10). Jonah became angry at God’s display of grace, saying, “I knew that You are a gracious and compassionate God, slow to anger and abundant in lovingkindness, and one who relents concerning calamity” (Jonah 4:2). The contradiction is that Jonah personally enjoyed God’s grace, but then selfishly wanted God to withhold it from others. I also think of the story Jesus told about a servant who owed a great debt, and when the man could not pay, he pleaded with his master, who felt compassion and graciously forgave his debt (Matt. 18:23-27). However, the man who had received forgiveness from his superior, later refused to forgive another man who owed him a very small amount (Matt. 18:28-30). The man who was shown grace refused to show grace to others, and the Lord called him “wicked” (Matt 18:32). I’ve often pondered why some, who rejoice in God’s grace, refuse to show grace to others. I think there are several reasons.
Ignorance of God and His Word. Some believers fail to understand grace as a characteristic of God (Ex 34:6; Psa 86:15; Prov 3:34; John 1:14; Eph 1:6; Heb 4:16; 10:29; 1 Pet 5:10), and that He directs His people to be gracious and loving to others (Matt 5:44-45; Luke 6:27-28; Col 4:6). Grace is not automatic in the Christian life. It must be learned and actively applied. As believers learn about God’s grace, they can then actively share it with others.
A legalistic mindset. Legalism is the belief that one can earn God’s favor through religious practices and good works. This mindset prevents people from experiencing God’s grace because they don’t think they need it. Why would they? Their religious lives and good works lead them to think they’ve earned God’s favor. But this has consequences in relationships with other people. If we earn God’s favor, then naturally we’ll only show favor to those we feel have earned it too.
A judgmental spirit. It seems as though some people come out of the womb with a judge’s gavel in their hand. These stand in the place of God rendering judgment on others according to their own arbitrary standards and expectations. Often this judgmental spirit takes the form of gossip, maligning, and badmouthing others. Such a critical spirit lacks the capacity to show grace because everyone is guilty, and some more than others. In some ways, running others down is a subtle form of self-praise.
Arrogance. Arrogant people don’t show grace. In fact, they lack the capacity because they’re so self-absorbed, consumed with thinking about themselves and their own life, they have no room in their thinking and speech to show grace to others. I’ve heard it said that “arrogant people never see their own faults, only the faults of others,” and I think there’s merit to the statement.
Refusing to forgive. An unforgiving spirit makes it difficult to show grace. Forgiveness means we release someone from an offense or debt they owe us (or a debt we think they owe us). Forgiveness releases them from paying the penalty for their crime (real or imagined). Forgiveness does not mean continuing to tolerate abuse (physical, mental, sexual, etc.), but it means we continue to seek God’s best in their life by prayer and biblical discussion. By refusing to forgive, we end up harboring hatred, and there’s no room for grace in a hate-filled heart.
How do we overcome these obstacles to grace? First, it starts with knowing what the Bible teaches about the gracious character of God. We cannot live what we do not know, and knowledge of God’s character and Word necessarily precedes living His will. We show grace only as we learn and experience it ourselves. Second, we must learn to see everyone from the biblical perspective, as undeserving of God’s grace and love. Then, with eyes open, we choose to love the unlovely and show them grace. We treat them better than they deserve. We seek God’s best in their lives. Third, learn to discipline the mind and will daily to think and act in grace. As we encounter unpleasant people, or those who have hurt us (i.e., family, friends, co-workers, etc.), we can consciously extend grace to them by showing love, kindness and mercy. Fourth, be ready to be hurt. Showing grace can be very difficult because it places us in a vulnerable spot where we may be hurt, sometimes on an ongoing basis. By faith we’re okay with absorbing the pain others inflict, much like our Lord (1 Pet 2:21-24). We know God is with us, to shield and sustain us as we do His will (Psa 18:30; 55:22; Isa 41:10; Phil 4:6-7; Heb 4:16). Since we’ve tasted of the grace of God, let us also be gracious to others.
As Christians living in the dispensation of the church age, we are not under the Mosaic Law as the rule for life (Rom 6:14; Heb 8:13), but are under the Law of Christ (1 Cor 9:21; Gal 6:2). Israelites, living under the Mosaic Law were promised physical blessings if they obeyed the Lord’s directives (Deut 28:1-14), and physical curses if they disobeyed (Deut 28:15-68). For Christians, our blessings from the Lord can be physical (1 Tim 6:17-19), but are primarily spiritual in nature (Eph 1:3). And we are not said to be cursed when we disobey, but we do come under God’s discipline (Heb 12:5-11), and this because ongoing sin impairs our walk with Him and stunts our spiritual growth.
As God’s children, He has equipped us with the knowledge and power to live righteously (2 Tim 3:16-17; Tit 2:11-14; 2 Pet 1:2-3). Daily sin is handled by means of confession directly to the Lord, who always forgives (1 John 1:9). However, unconfessed sin and failure to advance spiritually can bring God’s discipline. He loves us enough not to leave us where we are, and desires that we advance to spiritual maturity (Heb 6:1; cf., 1 Cor 14:20; Eph 4:11-13). This means we learn to deal with our sin based on His resources (so that we sin less), and pursue the Christian virtues He desires to see in us.
Hebrews 12:4-11 is a key passage related to God’s discipline in the life of a Christian. In the letter, the writer states, “You have not yet resisted to the point of shedding blood in your striving against sin” (Heb 12:4). According to Zane Hodges, “By ‘sin’ the author probably primarily meant that of ‘sinful men’ who opposed them, but doubtless also had their own sin in mind, which they had to resist in order to maintain a steadfast Christian profession.” Biblically, we should personally strive against committing sin; however, the reality is that we do not. Some of us barely struggle at all. Where we break down in our personal efforts, God will work in and around us to help us grow. It is written, “You have forgotten the exhortation which is addressed to you as sons, ‘My son, do not regard lightly the discipline of the Lord, nor faint when you are reproved by Him; 6 for those whom the Lord loves He disciplines, and He scourges every son whom He receives’” (Heb 12:5-6).
In these verses, the writer uses the Greek word for an adult son (υἱός huios) and not that of a newborn (βρέφος brephos) or young child (παιδίον paidion). According to Warren Wiersbe, “A parent who would repeatedly chasten an infant child would be considered a monster. God deals with us as adult sons because we have been adopted and given an adult standing in His family (see Rom 8:14–18; Gal 4:1–7). The fact that the Father chastens us is proof that we are maturing, and it is the means by which we can mature even more.” The noun (παιδεία paideia) in Hebrews 12:5 refers to the process whereby adult children are groomed for holy living. It is “the act of providing guidance for responsible living, upbringing, training, instruction, [which] is attained by discipline, correction, of the holy discipline of a fatherly God.” The verb (παιδεύω paideuo) in Hebrews 12:6 means “to provide instruction for informed and responsible living, educate…to assist in the development of a person’s ability to make appropriate choices, practice discipline” Wiersbe states:
Chastening is the evidence of the Father’s love. Satan wants us to believe that the difficulties of life are proof that God does not love us, but just the opposite is true. Sometimes God’s chastening is seen in His rebukes from the Word or from circumstances. At other times He shows His love by punishing (“the Lord…scourgeth”) us with some physical suffering. Whatever the experience, we can be sure that His chastening hand is controlled by His loving heart. The Father does not want us to be pampered babies; He wants us to become mature adult sons and daughters who can be trusted with the responsibilities of life.
As Christians, we must learn to expect God to discipline us, as He uses His Word and the hardships of life to mold our characters. God’s discipline is a sign of His love for us, and “It is for discipline that you endure; God deals with you as with sons; for what son is there whom his father does not discipline?” (Heb 12:7). MacDonald states, “when testings come to us, we should realize that God is treating us as sons. In any normal father-son relationship, the father trains his son because he loves him and wants the best for him. God loves us too much to let us develop naturally.”
And God does not discipline the devil’s children, but He does discipline His own; for “if you are without discipline, of which all have become partakers, then you are illegitimate children and not sons” (Heb 12:8). There may be times when unbelievers get away with certain sins and even seem to enjoy the blessings of this life without hardship (Psa 73:1-12). But this is not so with God’s children, as He desires greater blessings for us, both in time and eternity. The wise gardener never spends her time pruning the neighbor’s weeds, but only her roses, and this because she desires greater beauty from them.
God’s loving discipline is consistent with that of a good father who loves his children and trains them in righteous living. For “we had earthly fathers to discipline us, and we respected them; shall we not much rather be subject to the Father of spirits, and live? For they disciplined us for a short time as seemed best to them, but He disciplines us for our good, so that we may share His holiness” (Heb 12:9-10). God’s desire is to refine us into the godly persons He wants us to be. By means of discipline, He seeks to burn away the dross of weak character and sinful habits and to refine those golden qualities He wants to see in us; the godly qualities that make us better. God always disciplines us for our good, that “we may share in His holiness” (Heb 12:10). According to John Jowett:
The purpose of God’s chastening is not punitive but creative. He chastens “that we may share His holiness.” The phrase “that we may share” has direction in it, and the direction points toward a purified and beautified life. The fire which is kindled is not a bonfire, blazing heedlessly and unguardedly, and consuming precious things; it is a refiner’s fire, and the Refiner sits by it, and He is firmly and patiently and gently bringing holiness out of carelessness and stability out of weakness. God is always creating even when He is using the darker means of grace. He is producing the fruits and flowers of the Spirit. His love is always in quest of lovely things.
As growing believers, we must learn to operate by divine viewpoint and live above the daily grind of life with all its difficulties and hardships. When we operate by divine viewpoint and live by faith, we can be thankful for God’s loving work in our lives which, over time, yields godly fruit in the lives of His humble and obedient children. It is by divine viewpoint that we realize, “All discipline for the moment seems not to be joyful, but sorrowful” (Heb 12:11a). It is the natural proclivity of a person to maximize joy and minimize sorrow, and the Christian is no exception. We must never think the absence of joy means the absence of God, for though we often praise Him in the heights, He is with us in the valleys (Psa 23:4), and it is there His work is most impactful. And when God’s discipline has taken its course, when we “have been trained by it, afterwards it yields the peaceful fruit of righteousness” (Heb 12:11b). It’s always the afterwards that matters most to God, for when the Pruner has done His work in cutting away useless branches that bear no fruit, the benefit is a harvest of right living.
As God’s children, He expects us to live holy and righteous lives that conform to His will (Tit 2:11-14; 1 Pet 1:15-16). When we sin, we can be restored to fellowship with God by means of confession (1 John 1:9). If we fail to confess our sins, and choose a sinful lifestyle, we put ourselves in real danger of knowing God’s discipline. The wise believer accepts God’s correction. The psalmist wrote, “It is good for me that I was afflicted, that I may learn Your statutes” (Psa 119:71), and later said, “I know, O LORD, that Your judgments are righteous, and that in faithfulness You have afflicted me” (Psa 119:75).
Suffering is sometimes removed after the believer confesses his/her sin to God (1 John 1:9). However, sometimes God leaves the suffering, which means His corrective suffering becomes perfective suffering to help us grow spiritually. In corrective suffering, we are outside God’s will and are governed by our sin nature and human viewpoint, which cannot sustain the believer in times of trouble. But when we confess our sin to God (1 John 1:9), any residual suffering can be dealt with as we are filled with the Spirit (Eph 5:18), walking by means of the Spirit (Gal 5:16), and living by faith (Heb 10:38; 11:6).
The Sin Unto Death
There is a point when a believer can sin and there’s no recovery. When that happens, God will bring His child home. The apostle John wrote, “If anyone sees his [Christian] brother committing a sin that does not bring death, he should ask, and God will give life to him—to those who commit sin that doesn’t bring death. There is sin that brings death. I am not saying he should pray about that” (1 John 5:16 CSB). It happens from time to time that a Christian will see another Christian “committing a sin.” The apostle John distinguished two kinds of sin in the life of the Christian: the “sin that does not bring death” and the “sin that brings death” (1 John 5:16-17). The “sin that does not bring death” is any sin the Christian commits that does not warrant physical death from the hand of God, though it may bring divine discipline if the believer continues in it. John does not specify which sin leads to death and which sin does not, as the punishment is finally determined by the Lord.
It was a terrible sin when Aaron led the Israelites into idol worship (Ex 32:1-6), but God did not call for Aaron’s death. Samson slept with prostitutes (Judg 16:1-4), and though he was disciplined, the Lord did not kill him. When David had an affair with Bathsheba and murdered her husband Uriah, it was a rotten sin that brought divine discipline. The Lord told David, “I will raise up evil against you from your own household” (2 Sam 12:11); however, the Lord also told David, “you shall not die” (2 Sam 12:13), but then disciplined him with the death of his son (2 Sam 12:14). Later, after David confessed his sin, he was restored to ministry (Psa 51:12-13). It was evil when Solomon worshipped idols (1 Ki 11:1-10), but even here the Lord did not pronounce death for Solomon’s sin. Peter argued with Jesus and tried to prevent Him from going to the cross (Matt 16:21-22), and later publicly denied the Lord three times (Matt 26:34-35; 69-75), but Peter was allowed to live. The apostle John twice worshiped an angel and was rebuked for it (Rev 19:10; 22:8-9), but the Lord let him live and used him in ministry. God’s grace and mercy is very prominent throughout the Bible, and He repeatedly gives us ample opportunity to confess our sin and turn back to him. We know from Scripture that “The LORD is compassionate and gracious, slow to anger and abounding in lovingkindness” (Psa 103:8). Because of this, “He has not dealt with us according to our sins, nor rewarded us according to our iniquities” (Psa 103:10). Thank God for His great grace.
But there are sins a believer can commit that can result in physical death. The sin that leads to death, according to Paul Karleen, “denotes a sin habitually practiced by a believer, leading to God’s removing him from this life, but not taking away his salvation.” It refers to the believer who has become so sinfully rebellious that God disciplines him to point of death and takes him home to heaven. There are references in the Bible where God personally issued the death penalty for one or more of His erring children who had defied His authority. Examples include: Nadab and Abihu, who disobeyed the Lord in their priestly service (Lev 10:1-3), Uzzah, when he touched the Ark (2 Sam 6:1-7), and Ananias and Sapphira who lied to the Holy Spirit (Acts 5:1-11). The Christians at Corinth experienced stages of discipline which included weakness, sickness, and eventual death (1 Cor 11:30). God’s discipline is never to condemn, which cannot happen (Rom 8:1), for “when we are judged, we are disciplined by the Lord so that we will not be condemned along with the world” (1 Cor 11:32).
Under the Mosaic Law, God willed that sin be punished, but only some sins were punishable by physical death. Sometimes God Himself executed the punishment (Lev 10:1-3; 2 Sam 6:1-7), and other times it was carried out by Israel’s leaders (Ex 32:19-28). In the New Testament, God does not call Christians to put anyone to death, but has delegated that authority solely to the governments of this world (Rom 13:1-6), or He does it Himself (Acts 5:1-11; 1 Cor 11:30; 1 John 5:16). Personal sins that impact only the believer are differentiated from sins that harm others. Divine discipline is only related to our time on earth, as there will be no need for discipline in the eternal state (Rev 21:3-4).
Many Christians rightfully suffer because of their sinful lifestyle (1 Pet 4:15), and those who persist in their sin will eventually die by the hand of the Lord. Such a death is the pinnacle of suffering in this life, but we should never conclude that it means suffering for eternity. All believers are eternally secure in Christ. At the moment of salvation, all believers are given eternal life and imputed with God’s righteousness (John 3:16; 10:28; Rom 5:17; 2 Cor 5:21; Phil 3:9). They are forever kept by the power of God and cannot forfeit their salvation (John 10:29; Rom 8:38-39). This means that when believers die—whatever the cause—they are guaranteed heaven as their eternal home. At the resurrection, the Christian is guaranteed a new body just the like body of our Lord Jesus, which has no sin (Phil 3:20-21).
It is possible for a Christian to sin, and to sin as badly as any unbeliever. However, unlike the unbeliever, God disciplines His own (Heb 12:5-11), and, if necessary, disciplines to the point of death (1 Cor 11:30; 1 John 5:16). This need not be the case. The Christian is called to a life of holiness (1 Pet 1:15-16), and this means learning to walk with God and do His will. Though we still possess a sin nature, Christians know victory because of our union with Christ (Rom 6:6, 11-13), and our walk of faith (Heb 10:38; 11:6). When filled with the Spirit (Eph 5:18), and walking by means of the Spirit (Gal 5:16), we can learn to embrace trials and even rejoice in them (Rom 5:3-5; Jam 1:2-4).
 Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2, 324.
 William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 2203.
 John H. Jowett, Life in the Heights: Studies in the Epistles (New York, Bible House Publications, 1925), 260-261.
 Paul S. Karleen, The Handbook to Bible Study: With a Guide to the Scofield Study System (New York: Oxford University Press, 1987), 359.
 There were certain laws under the Old Testament that brought the death penalty: intentional murder (Ex 21:12-14; cf. Gen 9:6), attacking or cursing a parent (Ex 21:15), kidnapping (Ex 21:16), habitual rebellion against God (Deut 17:12), sacrificing to pagan gods (Ex 22:20), cursing God (Lev 24:15-16), working on the Sabbath (Ex 35:2), being a false prophet and leading Israelites into idolatry (Deut 13:1-5), religious human sacrifice (Lev 20:2), the practice of divination, sorcery or witchcraft (Ex 22:18; Deut 18:9-14), adultery and premarital sex (Lev 20:10-14; 21:9; Deut 22:20-22), sex with an animal (Ex 22:19; Lev 20:15-16), incest (Lev 20:11-12, 14), homosexuality (Lev 18:22; 20:13), and the rape of a married woman (Deut 22:25-27).
God gives law to humans living in every age. He gave commands to the first humans living in the sinless environment of the Garden of Eden (Gen 1:26-30; 2:15-17). He gave commands to Noah (Gen 6-9). He gave commands to Abraham (Gen 12:1; 17:10-14). He gave commands to the Israelites—known as the Mosaic Law—after delivering them from their bondage in Egypt (Ex 20 – Deut 34). He has given commands to Christians (Romans 1 to Revelation 3). These biblical distinctions are important, for though all Scripture is written for the benefit of the Christian, only some portions of it speak specifically to him and command his walk with the Lord. Just as the Christian would not try to obey the commands God gave to Adam in Genesis 1-2, or the commands God gave to Noah in Genesis 6-9, so he should not try to obey the commands God gave to Israel in Exodus through Deuteronomy. Romans chapter 1 through Revelation chapter 3 marks the specific body of Scripture that directs the Christian life both regarding specific commands and divine principles. Charles Ryrie states:
Adam lived under laws, the sum of which may be called the code of Adam or the code of Eden. Noah was expected to obey the laws of God, so there was a Noahic code. We know that God revealed many commands and laws to Abraham (Gen 26:5). They may be called the Abrahamic code. The Mosaic code contained all the laws of the Law. And today we live under the law of Christ (Gal 6:2) or the law of the Spirit of life in Christ (Rom 8:2). This code contains the hundreds of specific commandments recorded in the New Testament.
Israel and the Church are both the people of God, but they operate under distinct law codes. The Mosaic Law was given specifically to the nation of Israel and referred to “the statutes and ordinances and laws which the LORD established between Himself and the sons of Israel through Moses at Mount Sinai” (Lev 26:46). The Mosaic Law revealed the holy character of God (Lev 11:45; cf. Rom 7:12), was given specifically to Israel circa 1445 BC (Lev 27:34), was regarded as a unit of laws (613 total), was to be taken as a whole (Gal 3:10; 5:3; Jam 2:10) and existed for nearly 1500 years before being rendered inoperative (Heb 7:18; 8:13; cf. Rom 7:1-4). Jesus was born under the Mosaic Law (Gal 4:4), and directed others to abide by it (Matt 8:1-4; 23:1-3). However, on the night before He was crucified, Jesus provided teaching to His disciples that pertained to the dispensation of the Church (John chapters 13-17); then He went to the cross and died for our sins, just as He’d prophesied (Matt 16:21; 17:22-23; 20:18-19; Mark 10:45).
The Mosaic Law was never a means of justification before God, as that has always been by faith alone in God and His promises (Rom 3:24-28; 4:1-5; Gal 2:16, 21; 3:21; Eph 2:8-9). Over time, the Mosaic Law became perverted into a system of works whereby men sought to earn their salvation before God. Merrill F. Unger states:
By nature the Law is not grace (Rom 10:5; Gal 3:10; Heb 10:28). It is holy, righteous, good, and spiritual (Rom 7:12, 14). In its ministry it declares and proves all men guilty (Rom 3:19). Yet it justifies no one (Rom 3:20). It cannot impart righteousness or life (Gal 3:21). It causes offenses to abound (Rom 5:20; 7:7-13; 1 Cor 15:56). It served as an instructor until Christ appeared (Gal 3:24). In relationship to the believer, the Law emphatically does not save anyone (Gal 2:21). A believer does not live under the Law (Rom 6:14; 8:4), but he stands and grows in grace (Rom 5:2; 2 Pet 3:18). The nation, Israel, alone was the recipient of the Law (Ex 20:2).
The New Testament reveals the Mosaic Law was regarded as a “yoke” which Israel had not “been able to bear” because their sinful flesh was weak (Acts 15:1-11). There is no fault with the Mosaic Law, for it “is holy, and the commandment is holy and righteous and good” (Rom 7:12). The Mosaic Law is holy because it comes from God who is holy. Because the Mosaic Law is holy, it exposes the faults of people and shows them to be sinful (Rom 3:20), and among many, it actually stimulates their sinful nature (Rom 5:20; 7:7-8). Paul made clear that the Mosaic Law was not the rule of life for the Christian (Rom 6:14). He even referred to it as a “ministry of death” (2 Cor 3:7) and a “ministry of condemnation” (2 Cor 3:9). Paul stated that it was intended to be temporary (Gal 3:19), that it was never the basis for justification (Gal 2:16, 21; 3:21, Rom 24-28; 4:1-5; Eph 2:8-9), but was intended to lead people to Christ that they may be justified by faith (Gal 3:24). Now that Christ has come and fulfilled every aspect of the Law and died on the cross, the Mosaic Law, in its entirety, has been rendered inoperative as a rule of life (Matt 5:17-18; Rom 10:1-4; Heb 8:13). According to Fruchtenbaum, “As a rule of life, the Law of Moses was temporary … [and] came to an end with the death of the Messiah.” The Christian living in the dispensation of the church age is now under the Law of Christ (1 Cor 9:21; Gal 6:2).
God is the Author of both the Mosaic Law as well as the Law of Christ; therefore, it is not surprising that He chose to incorporate some of the laws He gave to Israel into the law-code which He has given to the Church. When trying to understand which laws have carried over and which have not, the general rule is: what God has not restated, has been altogether abrogated. Charles Ryrie states, “The Mosaic Law was done away in its entirety as a code. It has been replaced by the law of Christ. The law of Christ contains some new commands (1 Tim 4:4), some old ones (Rom 13:9), and some revised ones (Rom 13:4, with reference to capital punishment).” The Church is no more under the Mosaic Law than a Canadian is under US law, as laws only have authority to its citizenry. Thomas Constable states:
The law of Christ is the code of commandments under which Christians live. Some of the commandments Christ and His apostles gave us are the same as those that Moses gave the Israelites. However, this does not mean that we are under the Mosaic Code. Residents of the United States live under a code of laws that is similar to, but different from, the code of laws that govern residents of England. Some of our laws are the same as theirs, and others are different. Because some laws are the same we should not conclude that the codes are the same. Christians no longer live under the Mosaic Law; we live under a new code, the law of Christ (cf. 5:1).
Though rendered inoperative as a rule of life, the Mosaic Law can be used to teach such things as God’s holiness, people’s sinfulness, the need for atonement, and the ultimate need for people to trust in Christ for salvation (Rom 3:10-25; 5:20; 10:1-4). All Scripture is for us, though not all Scripture is to us (1 Cor 10:11). And being under the grace-system does not mean believers are without law and can therefore sin as they please (Rom 6:14-16; Tit 2:11-12). The New Testament speaks of “the perfect law of liberty” (Jam 1:25), “the royal law” (Jam 2:8), the “Law of Christ” (Gal 6:2), and “the law of the spirit of life in Christ Jesus” (Rom 8:2). Henry Thiessen states:
The believer has been made free from the law, but liberty does not mean license. To offset this danger of antinomianism, the Scriptures teach that we have not only been delivered from the law, but also “joined to another, to Him who was raised from the dead, that we might bear fruit for God” (Rom 7:4). We are thus not “without the law of God but under the law of Christ” (1 Cor 9:21; cf. Gal 6:2). Freedom from law should not result in license, but love (Gal 5:13; cf. 1 Pet 2:16). The believer is, consequently, to keep his eyes on Christ as his example and teacher, and by the Holy Spirit to fulfill his law (Rom 8:4; Gal 5:18).
Arnold Fruchtenbaum adds:
The Law of Moses has been disannulled and we are now under a new law. This new law is called the Law of Christ in Galatians 6:2 and the Law of the Spirit of Life in Romans 8:2. This is a brand new law, totally separate from the Law of Moses. The Law of Christ contains all the individual commandments from Christ and the Apostles applicable to a New Testament believer. A simple comparison of the details will show that it is not and cannot be the same as the Law of Moses. Four observations are worth noting. First, many commandments are the same as those of the Law of Moses. For example, nine of the Ten Commandments are also in the Law of Christ. But, second, many are different from the Law of Moses. For example, there is no Sabbath law now (Rom 14:5; Col 2:16) and no dietary code (Mark 7:19; Rom 14:20). Third, some commandments in the Law of Moses are intensified by the Law of Christ. The Law of Moses said: love thy neighbor as thyself (Lev 19:18). This made man the standard. The Law of Christ said: love one another, even as I have loved you (John 15:12). This makes the Messiah the standard and He loved us enough to die for us. Fourth, the Law of the Messiah provides a new motivation. The Law of Moses was based on the conditional Mosaic Covenant and so the motivation was: do, in order to be blessed. The Law of Christ is based on the unconditional New Covenant and so the motivation is: you have been and are blessed, therefore, do. The reason there is so much confusion over the relationship of the Law of Moses and the Law of Christ is that many commandments are similar to those found in the Mosaic Law, and many have concluded that certain sections of the law have, therefore, been retained.
The Church is not Israel and is not under the Mosaic Law as the rule for life. Just as OT saints had a clear body of Scripture which guided their walk with the Lord, so NT saints have a body of Scripture that guides us. According to Fruchtenbaum, “The rule of life for the saint today is found in the epistles of the New Testament. As with the Law of Moses, instructions and commandments of the New Testament are not the means of salvation but they are a ‘heavenly rule of life’ for those who are heavenly citizens through the power of God.” Christians living under the Law of Christ have both positive and negative commands that direct their lives. Where the Scripture does not provide specific commands, it gives divine principles that guide the Christian’s walk (i.e., to walk in love, to glorify God in all things, etc.).
In Scripture, we learn that Israel is a nation (Ex 19:6), but the church is not a nation (Rom 10:19). God’s program for Israel focused on the land promised to Abraham (Gen 12:1; 15:18; 17:8), whereas the church is called to go out to many lands (Matt 28:19-20; Acts 1:8). Israel was mentioned throughout the Old Testament and recognized by other nations (Num 14:15; Josh 5:1), but the church was a mystery not known in the Old Testament (Eph 3:1-6; Col 1:26-27; cf. Rom 16:25-26). Israel was under “the Law” of Moses (John 1:17), whereas the Church is under the “Law of Christ” (1 Cor 9:21; Gal 6:2). Israel had a priesthood that was specific to the tribe of Levi (Num 3:6-7), whereas all Christians are priests to God (Rev 1:6). Israel worshipped first at the Tabernacle and later the Temple (Ex 40:18-38; 2 Ch 8:14-16), but for Christians, their body is the temple of the Lord and they gather locally where they want (1 Cor 6:19-20; cf. 1 Cor 16:19; Col 4:15). Israel offered animal sacrifices to God (Lev 4:1-35), but Christians offer spiritual sacrifices (1 Pet 2:5; cf. Rom 12:1; Heb 13:15). Israel was required to tithe from the produce of their land (Deut 14:22-23; 28-29; Num 18:21), but there is no tithe required from Christians, only a joyful attitude when giving, “for God loves a cheerful giver” (2 Cor 9:7).
 A mystery (musterion) is something “which in other ages was not made known to the sons of men, as it has now been revealed by the Spirit to His holy apostles and prophets” (Eph. 3:5). Paul then states what that mystery is, “that the Gentiles should be fellow heirs, of the same body, and partakers of His promise in Christ through the gospel” (Eph. 3:6).
Are Christians biblically justified to use force for self-defense? Depending on the situation, the answer is sometimes yes, and sometimes no. Killing a thief is both justified and unjustified, depending on the situation (Ex 22:2-3). In Scripture there are examples of believers who at one time defended themselves or others, but then at other times fled and/or suffered for their faith. David, who killed Goliath (1 Sam 17:48-51), twice fled when Saul tried to kill him with a spear (1 Sam 18:11; 19:10), and refused to retaliate, even when he had opportunity (1 Sam 24:4-6).
In the book of Daniel, we learn about three Hebrews who opposed a tyrant and accepted the possibility of death by fire (Dan 3:1-30). Daniel chose to face death in a den of lions rather than cease his prayers to God (Dan 6:1-24). Peter defied the command to stop preaching in the name of Jesus (Acts 4:18-20; 5:28-29) and rejoiced after being flogged (Acts 5:40-41). Stephen offered prayers and forgiveness for those who stoned him to death (Acts 7:54-60). Paul avoided a murder attempt by escaping through an opening in a city wall as he was lowered to safety in a basket (Acts 9:23-25). Paul also accepted unjust persecutions, beatings, and imprisonment for Christ (2 Cor 11:23-30; 2 Tim 2:8-9).
Even Jesus did not fight against His accusers and attackers (Matt 26:51-53; John 18:10-11; 1 Pet 2:21-23), but willingly laid down His life (John 10:15, 18; Gal 2:20; Eph 5:25), and died a substitutionary death on a cross for our sins (Mark 10:45; 1 Cor 15:3-4; 2 Cor 5:21; 1 Pet 3:18). When asked about His kingship and kingdom, Jesus said, “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews” (John 18:36a). When Peter drew a sword to defend Christ in the Garden of Gethsemane (John 18:10), Jesus stopped him and said, “Put the sword into the sheath; the cup which the Father has given Me, shall I not drink it?” (John 18:11). The Son of God had the means to defend Himself in the Garden of Gethsemane, for He declared, “do you think that I cannot appeal to My Father, and He will at once put at My disposal more than twelve legions of angels?” (Matt 26:53). Twelve legions of angels (approximately 72,000) would have been more than adequate to fight against Jesus’ attackers. However, it was not the Father’s will that Jesus be defended, either by angels or men, but that He suffer and die for our sins. This was for the Father’s glory and our benefit (John 12:28; 32-33; 17:1). The world is not worthy of those who suffer and die a martyr’s death for the cause of Christ (Heb 11:36-40).
Should Christians be Pacifists?
There are Christians who love the Lord Jesus and take His words seriously when He says, “do not resist an evil person; but whoever slaps you on your right cheek, turn the other to him also” (Matt 5:39). But is this a call for Christians to practice total pacificism? Norman Geisler states, “Biblical arguments for total pacifism are flawed. For example, Jesus’ command to turn the other cheek (Matt 5:39) refers to a personal insult (like a slap in the face), not to bodily harm.” I agree with Geisler on this matter. Overlooking a personal insult can be very difficult at times, but this is what we’re called to do. The apostle Paul said, “Never pay back evil for evil to anyone. Respect what is right in the sight of all men. If possible, so far as it depends on you, be at peace with all men. Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, ‘Vengeance is mine, I will repay,’ says the Lord” (Rom 12:17-19). As growing Christians, we should have a calm spirit, not be hypersensitive, exercise self-discipline, control our emotions, and learn to dismiss an insult. Solomon said, “A man’s discretion makes him slow to anger, and it is his glory to overlook an offense” (Prov 19:11).
Is Killing the Same as Murder?
Killing is not the same as murder. Murder is the taking of a human life for unjustified reasons, and under God’s Law, “the murderer shall surely be put to death” (Num 35:16; cf. Ex 21:12; Lev 24:17). God authorized killing when He told Noah, “Whoever sheds man’s blood, by man his blood shall be shed, for in the image of God He made man” (Gen 9:6). In fact, God Himself has killed (Lev 10:1-3; 2 Sam 6:1-7; Acts 5:1-11; 1 Cor 11:27-30; cf., Deut 32:39; 1 Sam 2:6) and will kill again (Rev 9:15; 19:11-21). God’s law for Israel listed specific violations that warranted the death penalty. Though these are few in number, they clearly show that killing is not wrong in God’s sight. But if an offender displayed humility, God may grant a reduced sentence. God’s directive for capital punishment continues into the New Testament (Rom 13:4-6).
Good Government’s Right to Kill
When doing God’s will, governmental rulers are to be respected and obeyed, as God has granted them the authority to kill for just reasons. Scripture states, “for it [government] 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” (Rom 13:4a). The sword is a picture of capital punishment, which God sanctions by means of the governments of this world. Capital punishment is necessary to exact justice for those who have been innocently murdered and to deter future acts of evil. Killing is justified when God commands it.
Certainly, there are rulers who abuse their power for sinful purposes, and at times need to be resisted (with wisdom and courage). However, for the most part, governments serve as “a minister of God” (Rom 13:4), and for this reason, we submit ourselves “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” (1 Pet 2:13-14). Furthermore, governments employ and empower police and military as a means of restraining evil, and this sometimes requires force, and even deadly force. Good government will adequately fund and support their police and military. And if a Christian is called into police or military service, then he may be the one who wields the instrument of punishment to accomplish God’s will. In this case, he needs to be the best police officer or soldier he can be, and this for God’s glory.
Biblical Examples of Self-Defense
In Genesis, we read that Abram fought against Chedorlaomer to defend the innocent and restore stolen property (Gen 14:1-24). David used force to rescue his family and belongings from Amalekites who destroyed and plundered the city of Ziklag (1 Sam 30:1-20). In the book of Esther, we learn about a man named Haman, who “sought to destroy all the Jews” (Est 3:6). By deceit, Haman convinced King Ahasuerus to pass a decree that would allow him to kill all the Jews, and the king blindly passed the law (Est 3:7-14). Later, Haman was hanged on the gallows he intended for the Jews (Est 7:10; 8:7), and afterwards, King Ahasuerus passed a second law which “granted the Jews who were in each and every city the right to assemble and to defend their lives” (Est 8:11). When they came under attack, “the Jews struck all their enemies with the sword, killing and destroying” (Est 9:5). The sword was the weapon being used against the Jews, and the sword was used by Hebrews to defend themselves. This was clearly self-defense. When Nehemiah was rebuilding the city wall in Jerusalem, both he and his builders were under threat of attack (Neh 4:1-10). Nehemiah split his forces between defenders and workers, and Nehemiah said, “half of my servants carried on the work while half of them held the spears, the shields, the bows and the breastplates; and the captains were behind the whole house of Judah” (Neh 4:16). And it is said of the builders themselves that “each wore his sword girded at his side as he built” (Neh 4:18). Clearly these swords were for self-defense. Jesus, toward the end of His ministry on earth, told His disciples, “Whoever has no sword is to sell his coat and buy one” (Luke 22:36). Norman Geisler states, “while Jesus forbade His disciples from using a sword for spiritual purposes (Matt 26:52), He urged His disciples to buy a sword if necessary for protection (Luke 22:36–38).”
Sometimes legal defense is the preferred course of action. Paul, who at one time took a beating with rods (Acts 16:22-23), later used legal force against his attackers by exercising his rights as a Roman citizen to protect himself from a flogging that might have killed him (Acts 22:25-29). And Paul eventually appealed to Caesar, hoping to gain a just trial (Acts 25:7-12). Christians can certainly use the legal system as a means of protection.
Non-lethal Use of Force
In Genesis, we see an example of a non-lethal use of force to neutralize a threat (Gen 19:1-25). Lot, while living in Sodom, had received some male guests (who were actually angels) that he welcomed into his home (Gen 19:1-3). However, there were men in the city who came to Lot’s house and demanded he turn out his male guests so they could have sexual intercourse with them. It’s likely these men intended to rape Lot’s guests. The text tells us, “Before they went to bed, the men of the city of Sodom, both young and old, the whole population, surrounded the house” (Gen 19:4), saying, “Where are the men who came to you tonight? Send them out to us so we can have sex with them!” (Gen 19:5). Surrounding the house and making demands was an intimidation tactic designed to cause fear.
Lot tried to reason with them, saying, “Don’t do this evil, my brothers” (Gen 19:7), even wrongly offering them his two daughters in place of his guests (Gen 19:8). The men of the city then demanded Lot get out of their way, and “they put pressure on Lot and came up to break down the door” (Gen 19:9). When the men of Sodom did not get what they wanted, they resorted to force and tried to break into Lot’s house. This mob would certainly have committed a great evil against Lot and his guests, but fortunately, “the angels reached out, brought Lot into the house with them, and shut the door” (Gen 19:10). Since the mob was not rational, the angels were required to use force, so “they struck the men who were at the entrance of the house, both young and old, with a blinding light so that they were unable to find the entrance” (Gen 19:11). Here, we witness the angels employing a measured use of nonlethal force sufficient to stop the men of Sodom from advancing. Of course, this was a temporary use of nonlethal force until such a time that God could render fatal judgment on the city as a whole (Gen 19:12-25). Though the actors in this example were angels, it still demonstrates an example non-lethal force used to neutralize a threat.
Americans and Self-Defense
Law-abiding responsible Americans have the right to own a firearm for self-defense. This is our constitutional right according the Second Amendment of the United States of America, which declares, “A well-regulated militia, being necessary to the security of a free state, the right of the people to keep and bear arms, shall not be infringed.” There is no conflict between Christianity and our constitutional right as Americans to own guns for protection and self-defense. Wayne Grudem states, “A gun is the most effective means of defense in all kinds of threatening situations, especially against attackers who may be stronger or more numerous. Protection of the right to own a gun is especially important in areas of higher crime or more frequent violence.”
Self-defense with a gun is not mandatory for believers, but is a matter of Christian liberty. If you don’t like guns as a method of self-defense, then by all means have some protection, whether pepper spray, a knife, taser, or whatever increases your ability to neutralize a threat. Having an alert mind that pays attention to your surroundings is your best defense. Also, it might be helpful to use psychological deterrents to keep criminals away from your home.
There are times when using lethal force is justified, and other times not. God sanctions justified killing, but not murder. God has granted good governments the right to kill, both as a means of exacting justice and deterring crime. And there are clear examples of believers in Scripture who used lethal force as a means of protecting themselves from unjustified attacks. Furthermore, God Himself has killed and will kill again. And non-lethal uses of force may also be used to neutralize a threat. Lastly, law-abiding Christians in America have the constitutional right to keep and bear arms as a means of self-defense.
In closing, I would like to reference an article on guns and self defense by pastor John Piper. In his article, he states he “would personally counsel a Christian not to have a firearm.” Though I disagree with his final position, his article offers a different point of view, which is helpful when considering this sensitive subject.
 Norman L. Geisler, “Does the Bible Support a Just War?” in The Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith, ed. Ted Cabal, Chad Owen Brand, E. Ray Clendenen et al. (Nashville, TN: Holman Bible Publishers, 2007), 995.
 As God’s children, we should expect unjust persecution and suffering in this fallen world (John 15:18-19; Phil 1:29; 2 Tim 1:12; 1 Pet 3:14, 17), and when attacked because of our faith, should not retaliate (Rom 12:17-21; 1 Pet 2:23), but trust God that He will deliver if He chooses (Dan 3:17-18; 6:21-22; Acts 5:19-20; 12:6-7).
 The sins that warranted the death penalty include: intentional murder (Ex 21:12-14; cf. Gen 9:6), attacking or cursing a parent (Ex 21:15), kidnapping (Ex 21:16), habitual rebellion against God (Deut 17:12), sacrificing to pagan gods (Ex 22:20), cursing God (Lev 24:15-16), working on the Sabbath (Ex 35:2), being a false prophet and leading Israelites into idolatry (Deut 13:1-5), religious human sacrifice (Lev 20:2), the practice of divination, sorcery or witchcraft (Ex 22:18; Deut 18:9-14), adultery and premarital sex (Lev 20:10-14; 21:9; Deut 22:22), sex with an animal (Ex 22:19; Lev 20:15-16), incest (Lev 20:11-12, 14), homosexuality (Lev 18:22; 20:13), and the rape of a married woman (Deut 22:25-27).
 For example, in Scripture we read about David’s adulterous affair with Bathsheba and the murder of her husband, Uriah (2 Sam 11:1-17). The divine estimation was, “the thing that David had done was evil in the sight of the LORD” (2 Sam 11:27). Biblically, both offenses warranted the death penalty under God’s law (Ex 21:12-14; Deut 22:22). What is commendable about David is that he handled his sin in a biblical manner by confessing it and seeking the Lord’s forgiveness. Concerning Uriah and Bathsheba, David said, “I have sinned against the LORD” (2 Sam 12:13; read Psalm 51 for the longer version of David’s confession). And upon his confession, the prophet Nathan said to David, “The LORD also has taken away your sin; you shall not die” (2 Sam 12:13). Here we see God’s grace and government at work; for though David was forgiven and restored to fellowship with God, there were still consequences for his actions and the Lord dispensed judgment upon David and Bathsheba (2 Sam 12:14-18).
 David was a man of war and had spent years developing his martial skills. He even blessed God for the military skills he’d received, saying, “Blessed be the LORD, my rock, Who trains my hands for war, and my fingers for battle” (Psa 144:1; cf. Psa 18:34).
 Norman L. Geisler, “Does the Bible Support a Just War?”, 995.
 Wayne A. Grudem, Politics according to the Bible: A Comprehensive Resource for Understanding Modern Political Issues in Light of Scripture (Grand Rapids, MI: Zondervan, 2010), 211.
 For example, keep the outside of your house well lit, install cameras (or fake ones if you can’t afford real ones), post signs that say your property is managed by a security company, or signs that say you’ll use force if needed. For most criminals there is a risk verses reward mentality, and they are often deterred from committing crime if the risk of being caught, injured, or punished exceeds the prospect of reward. This assumes some rational thinking, and I realize some criminals engage in harmful behavior without thought or fear (perhaps because they’re impaired by drugs or a mental disorder).
No one likes suffering, and generally, we try to avoid it. However, some suffering is unavoidable, as there are people and circumstances beyond our ability to influence. This is part of the human experience. But we are not neutral, and though suffering is inevitable, how we handle it is optional. If we greatly fear suffering, then we may be tempted to avoid it at all costs, and the weakening instinct of self-preservation might handicap us from maturing in life. God wants us to grow up and become mature Christians (1 Cor 14:20; Eph 4:11-14), and suffering is sometimes the vehicle He uses to help get us there.
As Christians, we realize some fear is rational and healthy, and this helps regulate our words and actions. Rational fear might also be labeled as healthy caution, which is a mark of wisdom. When driving on the highway, it’s good to be slightly cautious of other drivers, as this can help us avoid an accident. And, when entering a relationship with another person (i.e., friend, business partner, spouse, etc.), a little caution can save us much heartache. Solomon tells us, “He who walks with wise men will be wise, but the companion of fools will suffer harm” (Prov 13:20). Here, an ounce of prevention will save us from a pound of trouble.
Sometimes, we’re the source of our own suffering, as we make bad choices that affect us physically, socially, financially, etc. The wise will learn from their bad choices—even choices done in ignorance—and be better. And sometimes our mental and emotional distress is the product of irrational fears in which we manufacture imaginary negative situations that upset us. These are the mental dramas we construct in our thinking in which we are under attack by someone or something and feel helpless to stop the assault. These self-produced mental plays can include family, friends, coworkers, or anyone we think has the power to hurt us. But we have the power to redirect our thoughts, shut the story down, change the characters, or rewrite the script any time we want. Of course, this requires introspection and the discipline to manage our thoughts. As I’ve shared in other lessons, the stability of the Christian is often predicated on the biblical content and continuity of our thinking. It’s not only what we think, but we keep on thinking that provides mental and emotional equilibrium.
As a Christian, suffering can be viewed either as a liability or an asset. A liability is a burden, a drain on one’s life and resources. However, an asset is a benefit, something that adds value to life. If we’re able to frame life’s difficulties from the divine perspective, then we can thank God for the trials He sends our way, because we know He’s using them to humble us and shape us into the persons He wants us to be. How we view the trial determines whether it makes us bitter or better. But such an attitude is a discipline of the mind.
In Paul’s second letter to the Christians at Corinth, he recorded an incident in which he’d been caught up to heaven and “heard inexpressible words” (2 Cor 12:4). But Paul’s heavenly experience came with a price. The Lord knew Paul would become prideful because of the experience, so the Lord gave him a “thorn in the flesh” that was intended to cause him suffering and humility (2 Cor 12:7). Though Paul did not like the suffering, he eventually came to understand it was divinely purposeful. Twice he declared it was given “to keep me from exalting myself” (2 Cor 12:7). The word “exalt” translates the Greek verb ὑπεραίρω huperairo, which means “to have an undue sense of one’s self-importance, rise up, [or] exalt oneself.” It means one becomes prideful. Elsewhere in Scripture we learn “Pride goes before destruction, and a haughty spirit before stumbling” (Prov 16:18), and that God “is opposed to the proud, but gives grace to the humble” (1 Pet 5:5b).
Paul asked God, on three occasions, to take the discomfort away (2 Cor 12:8). But God denied Paul’s request, saying, “My grace is sufficient for you, for power is perfected in weakness” (2 Cor 12:9a). God’s grace (χάρις charis) in this passage refers to His divine enablement to cope with a problem that He refused to remove. God’s grace was the strength necessary to cope with a problem that was greater than Paul’s ability to handle on his own. And God’s grace was in proportion to Paul’s weakness. The greater Paul’s weakness, the more grace God gave. This was a moment-by-moment grace, sufficient for Paul’s need.
As Christians, it’s legitimate that we ask God to remove our suffering; however, what He does not remove, He intends for us to deal with. This was true with Paul. God did not want to remove Paul’s discomfort because it served a purpose, and that was to keep him humble, to keep him close to the Lord. When Paul understood what God was accomplishing in him through the suffering, Paul chose to embrace it, knowing it came with divine help to shape him into a better person. Paul responded properly, saying, “Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me” (2 Cor 12:9b). This was done by faith and not feelings. Furthermore, Paul said, “I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ’s sake; for when I am weak, then I am strong” (2 Cor 12:10). The word content translates the Greek verb εὐδοκέω eudokeo, which means “to take pleasure or find satisfaction in something, be well pleased, [to] take delight.” Paul was not a victim of his suffering, as he chose to frame it with a healthy biblical attitude. This also fulfills the command to “Do all things without complaining” (Phil 2:14), and to “Rejoice always; pray without ceasing; and in everything give thanks; for this is God’s will for you in Christ Jesus” (1 Th 5:16-18).
Elsewhere, Paul said, “we exult in our tribulations, knowing that tribulation brings about perseverance; 4 and perseverance, proven character; and proven character, hope; 5 and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us” (Rom 5:3-5). And James wrote, “Consider it all joy, my brethren, when you encounter various trials, 3 knowing that the testing of your faith produces endurance. 4 And let endurance have its perfect result, so that you may be mature and complete, lacking in nothing” (Jam 1:2-4). Exulting in tribulations and counting it all joy when we encounter various trials is a discipline of the mind and will, in which “we are taking every thought captive to the obedience of Christ” (2 Cor 10:5). Warren Wiersbe states:
Our values determine our evaluations. If we value comfort more than character, then trials will upset us. If we value the material and physical more than the spiritual, we will not be able to “count it all joy.” If we live only for the present and forget the future, then trials will make us bitter, not better. Job had the right outlook when he said, “But He knows the way that I take: when He hath tried me, I shall come forth as gold” (Job 23:10). So, when trials come, immediately give thanks to the Lord and adopt a joyful attitude. Do not pretend; do not try self-hypnosis; simply look at trials through the eyes of faith. Outlook determines outcome; to end with joy, begin with joy.
Weakness is a blessing if it teaches us to look to God more and to ourselves less. And we cease to be the victim when we see suffering as divinely purposeful. This is not always easy, but the alternative to faith is fear, and fear brings mental slavery to the circumstances of life. By framing his weaknesses, insults, distresses, persecutions, and difficulties from the divine perspective, Paul was able to see them, not as a liability, but as an asset that worked for his benefit to help shape him into the person God wanted him to be. From God’s perspective, Paul’s Christian character was more important than his creaturely comforts. And Paul needed to have a character that was marked by humility, not pride.
It is true that God desires to bless us; and of course, we enjoy this. Jesus said, “I came that they may have life, and have it abundantly” (John 10:10b). But it’s also God’s will to advance us spiritually, and this means He will send us trials that are intended to burn away the dross of weak character and refine those golden qualities He wants to see in us. We trust that when God turns up the heat, that He also keeps His hand on the thermostat, regulating the temperature. And when we desire and pursue spiritual maturity as an important goal in our Christian life, then we can become content, pleased, and even find delight in the hardships, because we know God controls them and sends them our way for our good. And this is done by faith, and not feelings.
Volition is something we possess, which enables us to act. That is, we have a will, and we exercise our will. Throughout this article I will use the terms volition and will interchangeably. Chafer states, “Will is that faculty in a rational, conscious being by which he has power to choose a course of action and continue in it.” The will can be moved by reason (correct or faulty), affections, circumstances, or the coercion of others. Though there are various influences on the will, Christians are at their best when the will is governed by divine viewpoint. In this way, God’s truth takes priority over desires, which can vacillate between right and wrong.
Biblically, there are three categories of volition in existence: 1) God’s volition (Isa 46:8-11; cf. Gen 1:1-31), 2) angelic volition (Psa 103:20), and 3) human volition (Gen 1:26-28). God’s volition is sovereign, eternal, and absolute. God’s will is mentioned several times in the Old Testament by the use of the Hebrew word אָבָה abah (Deut 10:10; 23:5; 2 Ch 21:7), which means “to will, [or] be willing.” In other passages, the Hebrew word רָצוֹן ratson is used (Psa 40:8; 143:10), which refers to “what pleases the Lord.” Some passages in the New Testament specifically mention God’s will, where the Greek term θέλημα thelema is employed (i.e., Rom 12:2; Eph 6:5-6, Col 4:12; 1 Th 4:3; 5:16-18; Heb 10:36; 1 Pet 2:15; 4:19). God’s will in each of these New Testament passages refers to “what one wishes to happen.” This speaks of what God desires from people. Other passages use the Greek word βούλομαι boulomai (Matt 11:27; Jam 1:18; 2 Pet 3:9), which denotes a “desire to have or experience something, with implication of planning accordingly.” The latter term sometimes refers to what God brings to pass, such as when James writes, “In the exercise of His will [βούλομαι boulomai] He brought us forth by the word of truth” (Jam 1:18a). But sometimes it refers to what God wants, but makes contingent upon a human response of faith, such as when Peter writes that the Lord “is patient toward you, not wishing [βούλομαι boulomai] for any to perish but for all to come to repentance” (2 Pet 3:9). Context always determines the meaning of a word.
The Bible also reveals that “with God all things are possible” (Matt 19:26). However, they are possible only to the degree that they operate in concert with His other divine attributes, as God cannot cease to be God, or be holy, just, gracious, or loving. His will is governed by His nature, for He cannot act contrary to His other attributes, nor can He will anything contrary to His promises. Because God has integrity, He “cannot lie” (Tit 1:2; Heb 6:18), as He is bound to keep His Word. Those who live by faith know this about God, and it greatly encourages them.
But there are other wills at work in God’s universe. By means of His sovereignty, God created intelligent and moral beings—angels and people—with the ability to obey or resist His directive will. It must always be remembered that God is no bully and He never forces us to act one way or another. However, He is also not to be defeated, and if some choose to act contrary to His sovereign will, then He may restrain them from acting (Gen 11:8-9; 20:6; 31:7). Theologically, God’s will can be classified as His 1) sovereign will, 2) directive will, 3) permissive will, 4) overruling will, and 5) providential will. I addressed these in another article on Knowing and Doing the Will of God.
Angelic and Human Wills
God created angels with finite features similar to Himself. God exists, thinks, feels, and acts, and He created angels with similar personal features. Ryrie states, “Commonly, the essential facets of personality are considered to involve intelligence, emotions, and will. Angels then qualify as personalities because they have these aspects of intelligence, emotions, and will. This is true of both the good and evil angels.” As volitional beings, God created all angels with the ability to obey or disobey Him. Though God created all angels as holy, there was a time—millennia ago—when there was an angelic revolt in heaven in which an angel named Lucifer—of the class of cherubim—said, five times, “I will” (Isa 14:12-14), and what he willed was open revolt against the Lord of the universe. Lucifer was partially successful, as he convinced a third of the angels to exercise their volition against God, which caused a bifurcation in the angelic realm (Matt 25:41; Rev 12:7). The other two thirds of the angels, being wise in their estimation of what was happening, exercised their volition to stay with God, and these continue as holy angels to do His will (Matt 16:27; 26:53; 1 Tim 5:21; Heb 1:14).
As humans, volition is a feature of our humanity, given to us by God who made us in His image (imago Dei). The image of God consists of mental, moral, and volitional capabilities that were originally given to Adam and Eve to enable them to walk in relationship with their Creator and to function as His theocratic administrators within the world He designed (Gen 1:27-28; 9:6). God imputed to Adam and Eve a vocabulary bank that enabled them to understand Him, each other, and the world around them. Erickson states, “The image refers to the elements in the human makeup that enable the fulfillment of human destiny. The image involves the powers of personality that make humans, like God, beings capable of interacting with other persons, of thinking and reflecting, and of willing freely.” The image of God is what sets us apart from the rest of creation and makes us special. God gave us our wills and directs us to obey. Prior to their fall, Adam and Eve were completely free to know and walk with God. However, at a point in time, Satan tempted and persuaded Adam and Eve to disobey God, and this brought sin and death into the creation (Gen 3:1-8; Rom 5:12; 8:20-22), with the result that every person is born with a sinful nature and proclivity to sin (Jer 17:9; Matt 7:11; Rom 7:18-21; Gal 5:16-17; Eph 2:1-3).
Whatever the actions of intelligent and willful creatures, God’s sovereignty is never threatened, nor His eternal plans for angels and humans ever in jeopardy of failure. Though God permits angels and people to exercise their will contrary to His directive will, He also restrains them when needed. What is implied from the biblical record is that since the time of the angelic revolt, the wills of angels and demons are fixed, bent on obeying or disobeying the Lord, and this into the eternal state. There is no record of salvation for fallen angels, nor of the possibility of holy angels engaging in a new revolt. All is fixed in the angelic realm. Such a static state shall eventually be the experience of all people when God creates the new heavens and earth. Until then, people are either positive or negative to God. Also, God is by no means neutral or silent, but seeks to influence us to act as He desires, and He stands as Judge over us, to bless us when we obey and to discipline when we don’t.
The Human Mind and Will
The human will is the command center of our soul that directs our life. God intends the mind and will to work together, like a hand in a glove. The human will operates optimally when governed by a mind saturated with divine viewpoint. Of course, having divine wisdom is no guarantee we’ll live by it, for “to one who knows the right thing to do and does not do it, to him it is sin” (Jam 4:17; cf. Jam 1:22). However, because we are fallen (Gen 6:5; 8:21; Jer 17:9; Rom 7:21), and live in a world currently governed by Satan (John 12:31; 14:30; 16:11; 1 John 5:19), there are sinful influences on our will that seek to enslave and control us; forces such as Satan (1 Pet 5:8), demons (Eph 6:12), sinful desires (Eph 2:3), other people (1 Cor 15:33), and a satanic world-system (1 John 2:15-16).
And we face constant temptations. However, temptation is not sin, but the enticement or pressure to act contrary to God’s will (Jam 1:14-15). Volition brings forth sin when we say “yes” to temptation. Volition also brings forth righteousness when we say “yes” to God by learning and living His Word (Rom 6:11-14). Volition tends the gate of our soul, determining what enters, its level of activity once inside, and the duration of its stay. For the most part, we determine what we let into our stream of consciousness. Sometimes—without our being fully aware—we accept antithetical beliefs, which result in cognitive dissonance and fragmentation. The rational mind will recognize incompatible thoughts and seek correction by means of purging aberrant thoughts that cause trouble. Of course, this assumes a standard by which to evaluate our thoughts and values. For the Christian, the Bible is God’s special revelation to us to help us understand truths and realities we could not obtain by any other means. For those who lack spiritual objectivity by means rational biblical thought, their volition is controlled by faulty human viewpoint, other people, vacillating emotions, or circumstances. These are useful idiots, both to Satan and human leaders who operate in his world-system.
In the dispensation of the Church age, unbelievers are constantly under the convicting ministry of God the Holy Spirit (John 16:8-11), Who seeks to convince them of one all important truth, that Jesus is the only Savior (John 3:18; Acts 4:12). Those with positive volition will accept Christ as Savior, and this as a revelation from God the Father (Matt 16:15-17; Luke 24:44-45; Acts 16:14).
Four Categories of Positive and Negative Volition
In Scripture, there are four categories of positive and negative volition. First, there are some who are positive to God and His gospel and advance to spiritual maturity by learning and living Scripture and staying the course until the end of their life (i.e., David & Paul – 1 Ki 15:5; 2 Tim 4:7-8). These are not sinless believers; but rather, those who handle their sin in a biblical manner (1 John 1:9). Second, there are some who are positive to God and His gospel, but then turn negative to God’s Word, preferring to follow Satan’s world-system (1 Ki 11:1-10; 1 Tim 1:19-20; 6:10). These believers will fail to have a positive influence on others because of external pressure from a satanic hostile environment (John 12:42-43; 19:38). Third, there are some who are negative to God and His gospel, but are favorable to the Bible as a moral system by which they seek to live their lives (i.e., following the Ten Commandments; Luke 18:18-27). These also engage in performing good deeds such as feeding the hungry, helping widows and orphans, and housing the homeless. However, such acts are performed as a means of trying to earn salvation, or to receive praise from others (Matt 6:1-2), both of which originate from sinful pride. Fourth, there are some who are negative to God and His gospel and who vigorously pursue Satan’s world-system and are hostile toward believers who are advancing toward spiritual maturity (John 8:47; Acts 7:51-58; 1 John 4:6). These suppress God’s truth (Rom 1:18). Of those who are negative to God, three times it is written that He “gave them over” to “the lusts of their hearts” (Rom 1:24), and “to degrading passions” (Rom 1:26), and “to a depraved mind, to do those things which are not proper” (Rom 1:28). Once God permits a person to operate by his sinful passions, he is given a measure of freedom to live as he wants, but not without consequence.
Humble believers with positive volition operate in submission to God. Scripture tells us to “Submit to God” (Jam 4:7), and “present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Rom 12:1). Submission means a will surrendered to the will of another. Being in submission to God is a sign of positive volition that we’ve prioritized our relationship with Him above all else, and that we trust Him to guide and provide in all things. Like a good friend, He is naturally in our thoughts, and we live every day conscious of Him, being sensitive to what may offend, and making every effort to please Him through a life of faith. When we yield to God, His Word opens up to us, as Jesus said, “If anyone is willing to do His will, he will know of the teaching, whether it is of God or whether I speak from Myself” (John 7:17; cf. Luke 24:45; Acts 16:14; 1 John 5:20).
God has blessed us with His written revelation, which informs us about matters we could never know, except that He has spoken, and it has been recorded in Scripture. Furthermore, as Christians, we have the Holy Spirit Who illumines us to know God’s Word and empowers us to live righteously. Chafer states, “Man’s highest end is realized when he conforms to God’s will. Even Christ came not to do His own will, but only the will of the Father. There is nothing higher for man than to find and do the will of God. Heaven always has a specific purpose for the bringing of each person into the world, and that purpose comprehends every moment of life.”
Negative volition is an aspect of the Christian doctrine of total depravity. Depravity is a divine estimation of what God sees in us, not what we see in ourselves or in others. Chafer states, “Theologians employ the phrase total depravity, which does not mean that there is nothing good in any unregenerate person as seen by himself or by other people; it means that there is nothing in fallen man which God can find pleasure in or accept.” Sin permeates all aspects of our being: mind, will, and desires. We are tainted throughout. Not only does sin darken the intellect, but it motivates our volition to hide from God and to expel Him from our lives.
When one turns away from God, sin will naturally gain more and more territory, much like the darkness that grows ever darker after the sun has set. A key characteristic of negative volition is to “suppress the truth in unrighteousness” (Rom 1:18). The one who pursues this course tends to go in one of two directions. The first denies God’s existence, as he repeatedly tells himself, “There is no God” (Psa 10:4). This is the fool. And he is a fool by choice, never by chance. The fool is not necessarily one who lacks reason, but who reasons wrongly, operating from faulty presuppositions. And the second person with negative volition pursues religion, as he “makes a god and worships it” (Isa 44:15). For the latter, this is a god of his own imagination. He has willfully “exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator” (Rom 1:25). And, in place of God’s wisdom, he operates by a worldly wisdom that is not “from above, but is earthly, natural, demonic” (Jam 3:15).
When God’s Word is dethroned from the mind of the believer, other forces will dominate for the worse. God’s desire for the Christian is to develop his/her character so that righteousness, goodness, grace, and love flow easily and with continuity of expression. If the character is good then the behavior will be good, for it follows that a person with an honest character will easily and consistently behave in an honest manner, and a person with a loving character will easily and consistently behave in a loving manner. But good character does not automatically occur in the life of the Christian, nor does it happen overnight; rather, it matures over a lifetime as we make many good choices to walk in step with God and let His good Word transform us from the inside out. But we should be aware that it is possible to abuse our liberty and make bad choices with the result that we weaken the will and forfeit our freedoms (the alcoholic or drug addict knows this to be true). Not only that, but bad choices and abuses of freedom bring harm to others within our periphery; for this reason, Scripture states, “You were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another” (Gal 5:13).
Unbelievers who love their moral depravity will naturally stand against those who are children of God and who love righteousness. Jesus said, “If the world hates you, you know that it has hated Me before it hated you. If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, because of this the world hates you” (John 15:18-19). And the beloved apostle John wrote, “Do not be surprised, brethren, if the world hates you” (1 John 3:13). Those who set their wills against God will not listen to God’s message; however, they will listen to false teachers. And concerning those false teachers, the apostle John states, “They are from the world; therefore, they speak as from the world, and the world listens to them” (1 John 4:5). That is, there are those who operate from presuppositions and values that are cosmocentric, which exclude or pervert serious consideration and discussion about God, refusing to give Him any say over their lives.
Every person confronted with Jesus is either positive or negative to Him. Those who are positive accept Him, and those who are negative reject Him. The human heart is corrupt, and naturally defaults to a negative setting. Though we are not neutral and try to persuade people to believe the gospel (John 3:16; 20:31; Acts 4:12; 1 Cor 15:3-4; Eph 2:8-9), each person must choose to accept or reject the offer. Those who believe in Jesus will spend forever in heaven (John 10:28; 14:1-4). And believers who pursue righteousness will be rewarded in eternity (1 Cor 3:10-15). Those who reject Jesus as Savior are free to do so (John 3:18). But actions have consequences, and they will forever be separated from God in the Lake of Fire (Rev 20:11-15). Such a future is avoidable for the one who turns to Christ as Savior and believes in Him (John 3:16; Acts 4:12; 16:31).
The person who operates by negative volition, whether consciously or unconsciously, aligns himself with Satan and his forces. Negative volition leads to idolatry, and idolatry leads to immorality (Rom 1:18-32), both individually and nationally. The worship of idols is the worship of demons (Lev 17:7; Deut 32:17; 1 Cor 10:19-21). Demons generally led the pagan nations into idolatry, which God’s people were not to practice (Deut 18:9-14). However, when God’s people mingled with them, they learned their idolatrous practices (1 Ki 11:1-8), and even created their own idols (1 Ki 12:26-33), which eventuated in human sacrifice (2 Ki 17:7-23; Psa 106:35-38; cf. 2 Ki 16:1-4; 21:1-9; Jer 32:30-35; Ezek 16:20-21; 20:31; 23:37).
The Battles We Face
As Christians, we should realize our primary battle is spiritual and not physical (Eph 6:12). Our responsibility is to keep ourselves unstained by the world (2 Cor 6:14-18; Jam 1:27), to pray for our enemies (Matt 5:44), and witness for Christ that others might believe the gospel and be saved (John 3:16; Acts 4:12; 1 Cor 15:3-4; Eph 2:8-9). The Bible is our sword by which we destroy spiritual and intellectual strongholds, within ourselves and others (2 Cor 10:3-5). The Christian is to get along with others, showing tolerance (Rom 12:17-18), except when it comes to something that harms our walk with God, and then we must stand firm (Rom 13:13-14; 1 John 2:15-17). At times God will give us the ear of a human ruler (Dan 3:16-18; Acts 4:19-20; 5:28-29; 26:1-29), and we must take that opportunity to speak God’s truth and pray He moves the heart of the hearer. As national citizens we should vote for leaders that promote laws consistent with God’s values (i.e., freedom, law and order, life in the womb, etc.). Just laws will align with regenerate and humble hearts. And we should always pray for our leaders (1 Tim 2:1-2), strive to be upstanding citizens (Rom 13:1-7; Tit 3:1; 1 Pet 2:13-14), help the needy in our communities (Acts 20:35; 1 Thess. 5:14), and above all, share the gospel and preach God’s Word (John 3:16; 1 Cor 15:3-4; 2 Tim 4:1-2).
As Christians, we are called to let our light shine in this world. Paul informs us we “were formerly darkness, but now [we] are Light in the Lord; walk as children of Light” (Eph 5:8). This is a daily choice we make. And Paul tells us, “The fruit of the Light consists in all goodness and righteousness and truth, trying to learn what is pleasing to the Lord” (Eph 5:9-10). This is part of our calling, and it starts by learning God’s Word and then living His will. But know this: When we live and speak God’s Word, not everyone will want to hear it, and even though we may not agree with their choice, it should be respected (Matt 10:14; Acts 13:50-51). We should never try to force the gospel or biblical teaching on anyone, but be willing to share as opportunity presents itself.
At times this sharing will bring peace, and other times cause disruption and may even offend. In this interaction, the growing Christian must be careful not to fall into the exclusion trap, in which the worldly-minded person (whether saved or lost) controls the content of every conversation, demanding the Christian only talk about worldly issues, as Scripture threatens his pagan presuppositions. Having the biblical worldview, the Christian should insert himself into daily conversations with others, and in so doing, be a light in a dark place. He should always be respectful, conversational, and never have a fist-in-your-face attitude, as arrogance never helps advance biblical truth (2 Tim 2:24-26). The worldly-minded person may not want to hear what the Christian has to say, but he should never be under the false impression that he has the right to quiet the Christian and thereby exclude him from the conversation.
Lastly, as we grow spiritually and walk with God, learning and living His Word (2 Tim 2:15; 3:16-17), we stand in opposition to Satan’s world-system and sow the seeds of spiritual insurrection in the lives of those who live and walk in his kingdom of darkness. We disrupt Satan’s kingdom when we share the gospel, “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). When anyone places their faith in Christ, trusting solely in Him as Savior, they are forgiven all their sins (Eph 1:7), gifted with eternal life (John 3:16; 10:28), and given the gift of righteousness (Rom 5:17; cf., Rom 4:1-5; 2 Cor 5:21; Phil 3:9). And they are liberated from Satan’s enslaving power, as God rescues them from the “domain of darkness” and transfers them into “the kingdom of His beloved Son” (Col 1:13). The gospel is the only way a person can be delivered from spiritual slavery; “for it is the power of God for salvation to everyone who believes” (Rom 1:16). Once saved, we seek to influence the thoughts and lives of other Christians through fellowship (Heb 10:23-25), prayer (Jam 5:16), edification (Eph 4:29), encouragement (1 Thess 5:11), love (1 Thess 4:9; cf. Eph 4:14-15), words of grace (Col 4:6), and consistent biblical teaching (2 Tim 4:1-2). As Christians, we are responsible for output, not outcomes. We control the biblical content of our thoughts, words, and actions, but the response of those who hear and see is between them and the Lord.
 Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 143.
 After his fall, Lucifer became known as Satan (Matt 4:10), the evil one (1 John 5:19), the tempter (1 Th 3:5), the devil (Matt 4:1), the god of this world (2 Cor 4:4), the accuser of the brethren (Rev 12:10), the prince of the power of the air (Eph 2:2), the serpent (Rev 12:9), and the great red dragon (Rev 12:3).
 Millard J. Erickson, Christian Theology, 3rd ed. (Grand Rapids, MI: Baker Academic, 2013), 470–471.
I have a friend who is a good man. Like all Christians, he knows the evil in his heart and agrees with the apostle Paul, who said, “evil is present in me, the one who wants to do good” (Rom 7:21). Evil is always present in the heart, even the heart of the Christian. Part of what makes him a good man is that he has the power to do evil, but he chooses not to act on it. Rather, he chooses to know the Lord and walk with him. It’s not a perfect walk. It never is. And daily confession of sin is a constant (1 John 1:9). But as Christian, he has a new nature too, one that wants to please the Lord, that “joyfully concurs with the law of God in the inner man” (Rom 7:22). The struggle is real and constant, and he daily chooses to pursue good. Again, he can and does sin, but he also humbles himself and, like all growing believers, comes before God’s “throne of grace” in order that he may “receive mercy and find grace to help in time of need” (Heb 4:16). Of course, what is written here applies to women (except for being a good husband, son, and father).
Those who pursue good, and regularly do good, are good. Those who pursue evil, and regularly do evil, are evil. And the good are always good by choice and never by chance. Likewise, the evil are always evil by choice and never by chance. Solomon said, “A good man will obtain favor from the LORD, but He will condemn a man who devises evil” (Prov 12:2). The wicked are those who hate the Lord and devise evil against others, and they are always among us, like tares among the wheat. The wicked exploit the weak and kill the innocent. The Bible tells us “God is good” (Psa 73:1; cf. Psa 86:5). And the psalmist says of the Lord, “You are good and do good” (Psa 119:68). The Old Testament, in several places, mentions the “good man” (Heb. טוֹב tov; cf., Prov 13:22; 14:14; Eccl 9:2). Delitzsch states, “the good man is thus a man who acts according to the ruling motive of self-sacrificing love.” And Waltke adds, “Whoever strives for wisdom through knowledge is a good person because he contributes to the community’s well-being out of his unfailing kindness. In the highest court of appeal, he obtains favor from the Lord, Who the source of all good (Mark 10:18; Gal 5:22; Jam 1:17).” In another place the psalmist wrote, “Do good, O LORD, to those who are good and to those who are upright in their hearts” (Psa 125:4).
Jesus said that good people will manifest what fills their heart, saying, “The good man out of the good treasure of his heart brings forth what is good; and the evil man out of the evil treasure brings forth what is evil; for his mouth speaks from that which fills his heart” (Luke 6:45; cf. Matt 12:35; Rom 5:7). There are good people. They choose what fills their heart, and they act accordingly.
In the book of Acts, Luke tells us about a man named Barnabas, whose name means “Son of Encouragement” (Acts 4:36). When the church at Jerusalem sent Barnabas to Antioch (Acts 11:22), it is said that “when he arrived and witnessed the grace of God, he rejoiced and began to encourage them all with resolute heart to remain true to the Lord; for he was a good man, and full of the Holy Spirit and of faith. And considerable numbers were brought to the Lord” (Acts 11:23-24).
Of some of the Christians living in Rome, the apostle Paul said, “I myself also am convinced that you yourselves are full of goodness, filled with all knowledge and able also to admonish one another” (Rom 15:14). And to Christians living in Ephesus, he said, “for you were formerly darkness, but now you are Light in the Lord; walk as children of Light (for the fruit of the Light consists in all goodness and righteousness and truth), trying to learn what is pleasing to the Lord” (Eph 5:8-10).
A good man, in the biblical sense, is a man who models his life after Christ. He is a Christian in the fullest sense of the word. He is, first and foremost, in a relationship with the Man, the Lord Jesus Christ, and has been born again into a new life (1 Pet 1:3). He puts on “a heart of compassion, kindness, humility, gentleness and patience” (Col 3:12), and denies “ungodliness and worldly desires” and lives “sensibly, righteously and godly in the present age” (Tit 2:12). He continually studies Scripture in order to live God’s will (2 Tim 2:15; 1 Pet 2:2; 2 Pet 3:18), and strives toward spiritual maturity (2 Tim 3:16-17; Eph 4:11-16). He regards others as more important than himself and looks out for their interests (Phil 2:3-4). He is filled with the Spirit (Eph 5:18) and walks in the Spirit (Gal 5:16). He lives in fellowship with God (1 John 1:5-7), trusting Him to guide and sustain him in all things. His life is being transformed, to think and act less like the world (Rom 12:1-2), and to conform to the image of the One who saved him (Rom 8:29). He does not love the world (1 John 2:15-17), but shows gracious love to his enemies who live in the world (Matt 5:43-45; Rom 12:19-21). He shows love within the body of Christ (1 Th 4:9; 1 John 3:23), and helps the needy, widows and orphans (Jam 1:27). As a son, he honors his father and mother (Eph 6:1-3), as a husband, he loves his wife as Christ loves the church, providing, protecting, and honoring her always (Eph 5:25; Col 3:19; 1 Pet 3:7), and as a father, he teaches his children the ways of the Lord (Eph 6:4; cf. Deut 6:5-7). These are not all the characteristics of the good Christian man, but they are among the most important.
We choose what enters our heart, and what fills the heart becomes manifest in the life, either as good or evil. Wisdom says, “Guard your heart with all diligence, for from it flow the springs of life” (Prov 4:23). As God’s people, let us always strive to be good and do good, that we may be called good, by the Lord and those who know Him.
As Christians, we are directed to “encourage one another and build up one another” (1 Th 5:11). To encourage (in-courage) someone is to impart courage to them so they can be sustained in a difficult situation. It is to cheer them on, to build them up, to boost their morale, to strengthen them internally so they will move forward to achieve a goal. Athletes understand the power a coach or fans have when cheering them on. Words are often the most common means of encouraging others. Solomon tells us, “Anxiety in a man’s heart weighs it down, but a good word makes it glad” (Prov 12:25), and “The Lord GOD has given Me the tongue of disciples, that I may know how to sustain the weary one with a word” (Isa 50:4a). Christian courage is not the absence of fear; rather, it’s the overcoming of fear to do that which God says is right.
God’s people need encouragement on a regular basis. We need it because we’re not impervious to the pressures or frustrations of life. We need encouragement to do God’s will because we live in a fallen world with unethical people who confront us with challenges and pressures that cause fatigue and drain our battery. To discourage is to dishearten, depress, dampen, or frustrate another. Webster’s Dictionary defines discouragement as “to deprive of courage or confidence” or “to dissuade or attempt to dissuade from doing something.” Dwight Pentecost writes, “Discouragement is the loss of courage. When an English word begins with the prefix dis, it simply means that the person being described has lost whatever the rest of the word suggests. The man who is discouraged has lost courage, has lost heart, has lost the will to fight; and the discouraged man is a defeated man.”
Because we live in a fallen world and many are governed by sinful values, there will always be people who strive to discourage God’s people. For example, in the book of Ezra we read, “The people of the land discouraged the people of Judah, and frightened them from building, and hired counselors against them to frustrate their counsel all the days of Cyrus king of Persia, even until the reign of Darius king of Persia” (Ezra 4:4-5). Discouraged, frightened, and frustrated all refer to the damaging psychological and emotional impact the opposition had on the Israelites who were trying to do God’s will when rebuilding their temple. Later on, the temple was rebuilt, but only after the people had received adequate support from King Darius (Ezra 6:1-22).
Discouragement Can Lead to Despair
Discouragement is the lack of courage. It means one has lost the will to fight. I know Christian leaders—pastors, teachers, elders, deacons—who stand or fall depending on the level of support of those around them. No one can stand alone for long. Even great men such as Moses and Elijah became discouraged and even asked to die when the pressures of life became overwhelming. Moses got discouraged with the Israelites in the wilderness and cried out to God, saying, “I alone am not able to carry all this people, because it is too burdensome for me. So, if You are going to deal thus with me, please kill me at once, if I have found favor in Your sight, and do not let me see my wretchedness” (Num 11:14-15). And Elijah, when threatened by Queen Jezebel, ran for his life and “went a day’s journey into the wilderness, and came and sat down under a juniper tree; and he requested for himself that he might die, and said, ‘It is enough; now, O LORD, take my life, for I am not better than my fathers’” (1 Ki 19:4).
Both Job and Jeremiah, when facing great pressure, slipped into severe depression and wished they’d never been born (Job 10:18-22; Jer 20:17-18). In the midst of his sadness Job said, “why then hast Thou brought me out of the womb? Would that I had died and no eye had seen me! I should have been as though I had not been, carried from womb to tomb” (Job 10:18-19). Because of his sorrow, Job saw his life as a “land of darkness and deep shadow; the land of utter gloom as darkness itself, of deep shadow without order” (Job 10:21-22a). During his time of sadness, the prophet Jeremiah wished that his “mother would have been [his] grave, and her womb ever pregnant” and in his great anguish went on to ask, “why did I ever come forth from the womb to look on trouble and sorrow, so that my days have been spent in shame?” (Jer 20:17-18).
Discouragement can lead to a loss of confidence, especially if there’s little return on our efforts, or we experience prolonged attacks. Does this mean we never discourage others? Of course not. As Christians, there are times when we want to discourage sinful behavior and bad choices, as it can lead to harmful consequences, both for self and others. There is a valid place for encouragement and discouragement, as we want to encourage good behavior and discourage bad behavior. Encouragement should be given to those who are doing good and need support along the way. It will help to sustain them if the struggle becomes great.
Biblical Examples of Encouragement
Just as some can be a source of discouragement, others can be a wellspring of encouragement. In the book of Judges, we learn “the men of Israel encouraged one another and arrayed themselves for battle” (Judg 20:22a). In the book of Samuel, we’re told, “Jonathan, Saul’s son, arose and went to David at Horesh, and encouraged him in God” (1 Sam 23:16). Interestingly, on one occasion, God used the angel, Gabriel, to be an encouragement to King Darius. Gabriel told Daniel, “In the first year of Darius the Mede, I arose to be an encouragement and a protection for him” (Dan 11:1). The text does not tell us how the angel Gabriel encouraged Darius, but only that he did
In 1405 B.C., as Moses was nearing death, the Lord gave him instructions concerning Joshua, who was to take his place and lead His people into the land of Canaan. The Lord said, “Joshua the son of Nun, who stands before you, he shall enter there; encourage him, for he will cause Israel to inherit it” (Deut 1:38). Moses was to encourage Joshua in order to strengthen him for the task that lay before him. The word encourage translates the Hebrew verb חָזָק chazaq, which means “to be strong, grow strong, to be stronger than, to prevail over, to have courage.” The form of the verb is intensive (Piel), which means to make strong or strengthen. In effect, Moses was to give something to Joshua that he needed but did not have, namely, the public conference of authority (Num 27:18-20; Deut 31:7). In this way, Joshua was strengthened to lead God’s people. In another place, the same Hebrew verb is used of the king of Assyria, in which God “turned the heart of the king of Assyria toward them to encourage them in the work of the house of God, the God of Israel” (Ezr 6:22). Here, the encouragement took the form of public support as well as the allocation of resources to accomplish the task of rebuilding the temple (Ezra 7:11-28).
In 701 B.C., in the fourteenth year of King Hezekiah’s reign (2 Ki 18:13), Hezekiah faced a stressful situation when “Sennacherib king of Assyria came and invaded Judah and besieged the fortified cities, and thought to break into them for himself” (2 Ch 32:1). Here was an extremely stressful situation for the king and all the citizens of Judah. King Hezekiah could not control the attitude or actions of Sennacherib, but he had a choice to control his response. The king proved to be a wise leader who made good choices as he rallied his leadership team and took practical steps to fortify the city and its defenses (2 Ch 32:2-5). But Hezekiah knew external fortifications would not be enough. He needed his people to be fortified in their souls, strengthened within, so they might have the courage necessary to face the opposition. We learn that Hezekiah “appointed military officers over the people and gathered them to him in the square at the city gate, and spoke encouragingly to them” (2 Ch 32:6). Here is wisdom. Here is good leadership. Operating from divine viewpoint—which strengthened his own soul—Hezekiah used his words to insert divine viewpoint into the minds of his hearers, saying, “Be strong and courageous, do not fear or be discouraged because of the king of Assyria nor because of all the horde that is with him; for the One with us is greater than the one with him. With him is only an arm of flesh, but with us is the LORD our God to help us and to fight our battles” (2 Ch 32:7-8a). If the people of God’s kingdom were to be strengthened in their souls, they would need to place their focus on God rather than the overwhelming problem at hand. Apparently, the people had positive volition and received Hezekiah’s words. And the result was, “Hezekiah’s words greatly encouraged the people” (2 Ch 32:8b). Now they were ready to face the enemy. Now they were ready to win.
During Jesus’ time of ministry on the earth, we observe on several occasions where He encouraged others. He told a paralytic to “Take courage, son; your sins are forgiven” (Matt 9:2). And to a woman whom He healed of a hemorrhage, He said, “Daughter, take courage; your faith has made you well” (Matt 9:22). The Lord calmed His disciples when they were frightened during a storm (Matt 14:26), saying, “Take courage, it is I; do not be afraid” (Matt 14:27). And when He informed His disciples that they would face future tribulation (John 16:33a), He also said, “but take courage; I have overcome the world” (John 16:33b). When the apostle Paul faced an attack in Jerusalem (Acts 23:10), Jesus stood by his side, saying, “Take courage; for as you have solemnly witnessed to My cause at Jerusalem, so you must witness at Rome also” (Acts 23:11). Though many were against Paul, Jesus was with him, and that was enough. In all these instances Jesus used the Greek verb θαρσέω tharseo, which means “to be firm or resolute in the face of danger or adverse circumstances, be enheartened, be courageous.” In these instances people were facing some difficulty and Jesus gave them what they needed to overcome it. In some instances what they needed was physical, and in other instances mental and emotional.
In the New Testament we learn about a man named Barnabas, whose name means “Son of Encouragement” (Acts 4:36). Here was a godly man whose words and actions were characterized by the quality of encouragement. As an example of his character, we read that the church at Jerusalem sent Barnabas to Antioch (Acts 11:22), and “when he arrived and witnessed the grace of God” (Acts 11:23a), he “rejoiced and began to encourage them all with resolute heart to remain true to the Lord” (Acts 11:23b). Here, the word encourage translates the Greek verb παρακαλέω parakaleo, which means to “call to one’s side.” The picture is that of one person who comes alongside another and provides support, encouragement, or edification that strengthens that person in their soul to accomplish a task or finish a race. In this case, it meant encouraging these Christians to press on and do God’s will. Encouraging other Christians “to remain true to the Lord” is what healthy encouragement looks like. Luke further describes Barnabas’ character, saying, “for he was a good man, and full of the Holy Spirit and of faith. And considerable numbers were brought to the Lord” (Acts 11:24). Concerning this passage, Warren Wiersbe wrote:
Acts 11:24 gives us a “spiritual profile” of Barnabas, and he appears to be the kind of Christian all of us would do well to emulate. He was a righteous man who obeyed the Word in daily life so that his character was above reproach. He was filled with the Spirit, which explains the effectiveness of his ministry. That he was a man of faith is evident from the way he encouraged the church and then encouraged Saul. New Christians and new churches need people like Barnabas to encourage them in their growth and ministry.
Later in the book of Acts we learn about two men named Judas and Silas who “encouraged and strengthened the brethren with a lengthy message” (Acts 15:32). Paul described one of his companions, a man named Justus, whom he said, “proved to be an encouragement to me” (Col 4:11). When writing to the Christians in Thessalonica, the apostle Paul directed them to “encourage one another and build up one another, just as you also are doing” (1 Th 5:11). And the writer of Hebrews directed his readers to “encourage one another day after day, as long as it is still called ‘Today,’ so that none of you will be hardened by the deceitfulness of sin” (Heb 3:13).
Sometimes there’s no one around to infuse us with the energy we need to face a difficulty. In those moments we must learn to harness our thoughts by looking to God and His Word. We can deal with life’s stressors by filtering them through Scripture, always making sure we’re interpreting them from the divine perspective. In those moments, we are “destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ” (2 Cor 10:5b). It’s helpful to understand the stable Christian life is predicated, to a large degree, on the biblical content and continuity of our thinking. We are never neutral and, if we’re consistently thinking divine viewpoint, can impact our own mental attitude for the better.
Personally, I know much of my life is based on the choices I make. Like a spider’s web, there are many strands and intersecting parts, and to touch one part impacts the whole. My life—whether complex or simple—is interconnected by many choices, past and present, which impact my life as a whole. It helps me greatly to be wise about the choices I make, realizing the wise are wise by choice, never by chance. I also realize God has given me a measure of control over my life and calls me to be a good steward of what He’s provided. Stewardship is a biblical concept (Luke 12:42-43; Eph 3:1-2; Col 1:25; Tit 1:7). God has given me a body, mind, will, wife, job, home, finances, and ministry to others. When I make good choices and live as He directs, it results in godly outcomes, which strengthens me internally to my daily tasks. I am encouraged when I spend regular time in God’s Word, in prayer, and in Christian fellowship. I’m also strengthened within when I properly manage my life and the resources God has given me. God designed my body—which is an extremely complex biological machine—and when I take care of it properly, maintaining adequate rest, good nutrition, hydration, exercise, and balancing my priorities of work and play, it helps me operate optimally as God intends. Good choices bring good results. Just as my car won’t drive for long if I neglect regular maintenance or put sugar in the gas tank, I will eventually pay a damaging price if I fail to be a good steward of my body, mind, and life.
It is an indicator of our spiritual maturity when we choose to be thankful for the difficulties that help us grow into virtuous persons. James said, “Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have its perfect result, so that you may be mature and complete, lacking in nothing” (Jam 1:2-4; cf., Rom 5:3-5; 2 Cor 12:7-10). As Christians, we should expect trials (Jam 1:2-4), suffering (1 Pet 4:12-13), and persecution (John 15:20). Jesus told His disciples, “In the world you have tribulation, but take courage; I have overcome the world” (John 16:33). Paul wrote, “Indeed, all who desire to live godly in Christ Jesus will be persecuted” (2 Tim 3:12). Trials are inevitable, but how we respond is optional.
God directs us to “Do all things without complaining or arguing” (Phil 2:14), and to “Rejoice always; pray without ceasing; and in everything give thanks; for this is God’s will for you in Christ Jesus” (1 Th 5:16-18). This is done by an act of the will, by faith, and never by feelings. It is a discipline of the will that we do not permit the difficulties of life to poison the well of our mind. Dr. Pentecost states, “A man who is occupied with God and occupied for God cannot at the same time very well be occupied with himself. We live with ourselves so much it is easy for us to become self-occupied; and unless we are occupied with God, our minds will drift unconsciously to ourselves and our needs, problems, defeats and discouragements, and we fall in the fray.”
We prefer always to encourage others to make wise choices. Of course, there’s no wiser choice than to know God and walk with Him. For non-Christians, we educate them about the gospel of grace (John 3:16-18; 1 Cor 15:3-4), and encourage them to trust in Christ as their Savior so they can be forgiven all their sins (Eph 1:7), receive eternal life (John 10:28), and join the family of God with all its blessings (John 1:12-13; Eph 1:3). For those who are saved, we encourage them to learn and live God’s Word (2 Tim 2:15; Jam 1:22; 1 Pet 2:2), to advance to spiritual maturity (Eph 4:11-13), and to pursue a life of righteousness and goodness (Rom 6:11-14; Gal 6:9-10; Tit 2:11-14). To become a righteous person requires time, as years of human viewpoint is replaced with divine viewpoint, and this by means of studying and applying God’s Word.
Worldly Positivity as a Substitute for Divine Viewpoint
Fear can create an unwarranted sense of uncertainty and anxiety; which, over time, can break down our mental state and weaken our confidence. I know people who try to be positive in the face of adversity, but their positivity is predicated on nothing more than humanistic reasoning or feelings, and is completely devoid of God and His Word. Operating purely from human viewpoint, many are positive because it benefits them personally and makes them feel good. Their positivity is their strength as well as their means of coping with the pressures of life. This works for them, as long as the pressures of life are not too great.
I once knew a man who was very positive in his thinking and disposition; but he was also locked into human viewpoint thinking, which handicapped his intellect. I tried to share the gospel of grace with him, but he could not get past the discussion of God’s holiness and man’s sinfulness, as it was too upsetting to him. He did not like what the Bible said about his fallen state and helplessness to correct it. He could not receive God’s medicine, because he could not accept the Lord’s diagnosis of his spiritual malady. He stubbornly refused to let God’s Word get in the way of his arbitrary positivity. As a result, he remained a slave in Satan’s world-system, feeling good while traveling to hell. Sadly, others were drawn to his humanistic positivity, like a moth to a flame.
I too desire to be positive. It’s good for the soul to have an optimistic outlook on life as well as the future. But my positivity is rooted in God’s Word, not the faulty reasonings of fallen people. God’s Word is my reference point for reality. The Bible, plainly understood, is the ground upon which my reasoning ideally operates, as it provides an honest and true perspective on everything it addresses. It helps me to understand metaphysical issues concerning the origin of the universe (Gen 1:1), mankind (Gen 1:26-27), and that people are special because we are made in the image of God (Gen 1:26-27). The Bible teaches me about the reality of angels and demons (Eph 6:12), that everything is in a state of decay because of sin (Rom 8:30), and that God provides the only solution to sin in the person of Jesus (Acts 4:12), who offers redemption through His work on the cross (Rom 3:24; Col 1:13-14). The Bible helps me have hope for the future because I know Christ is coming back (Tit 2:13), and that He will rule the world in righteousness. Isaiah says of Messiah, “There will be no end to the increase of His government or of peace, on the throne of David and over his kingdom, to establish it and to uphold it with justice and righteousness from then on and forevermore. The zeal of the LORD of hosts will accomplish this” (Isa 9:7; cf., Jer 23:5; 33:15; Dan 2:44). Finally, I know God will destroy the current heavens and earth and create a new heavens and earth (Rev 21:1—22:21); for “according to His promise we are looking for new heavens and a new earth, in which righteousness dwells” (2 Pet 3:13).
As a Christian, I want and need encouragement, but only as it lines up with God and His Word. I desire the positivity that is connected with Christianity. The positivity that is based on a relationship with God and a healthy walk in His Word. This positivity welcomes God’s corrective and perfective discipline, and even the suffering that comes from being persecuted for righteousness. This is connected with a divine joy that God gives, which operates independently of the vacillating circumstances of this life. Jesus is our prime example, as we are commanded to fix “our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross” (Heb 12:2). The cross was bearable because of something in Jesus’ soul, namely, divine joy.
Four Ways to Help Encourage Fellow Christians
I work to be an encouragement to others who are advancing in their spiritual walk with the Lord. As a Bible teacher, it’s important to impart God’s Word to others that they might operate according to divine viewpoint. I realize that studying and teaching the Bible on a regular basis circulates God’s Word into the stream of conscious thought; both my own and others. This strengthens the soul by getting us to think divine viewpoint rather than human viewpoint. This does not mean we ignore the situation we’re in; rather, we learn to frame it in the divine perspective, which helps us see reality with hope, because we know God is on His throne, that He “works all things to work together for good to those who love God, to those who are called according to His purpose” (Rom 8:28), and that He is for us and not against us (Rom 8:31). Christian courage is rooted in God’s Word, which is the right standard by which a Christian should think and operate. When I am operating by humanistic standards or sinful fear, I’m spiritually miscalibrated in my walk with the Lord and need to recalibrate my thinking and behavior to align with God and His Word. When properly calibrated, my mind and will operate optimally as God intends, and faith produces courage that strengthens me in a crisis. Below are four ways we can encourage others.
Share uplifting Scripture. The Bible is “alive and powerful” (Heb 4:12), and when it goes forth, it is like “the rain and the snow which come down from heaven, and do not return there without watering the earth and making it bear and sprout, furnishing seed to the sower and bread to the eater” (Isa 55:10). When writing to the Christians at Rome, Paul referred to the “the encouragement of the Scriptures” which give hope (Rom 15:4). And these Scriptures derive from “the God who gives perseverance and encouragement” to those who receive them (Rom 15:5). As Christians who want to help others, we offer God’s Word with the confidence that it will bless and strengthen the heart that receives it. I have worked in jail and prison ministry for years, and on many occasions, I have seen the hearts of men lifted and encouraged at the preaching of God’s Word. Some of these men have turned their lives around and are now serving the Lord as Christian ministers in their environment, and I always try to encourage them with Scripture that helps them be successful.
Give honest words of praise for work performed. Paul wrote to the Christians at Ephesus, acknowledging their “faith in the Lord Jesus” as well as their “love for all the saints” (Eph 1:15). And to the believers in Colossae, he recognized their “faith in Christ Jesus and the love which you have for all the saints” (Col 1:4). And the saints at Thessalonica were praised for their “work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ” (1 Th 1:3). To his friend, Philemon, Paul wrote, “I hear of your love and of the faith which you have toward the Lord Jesus and toward all the saints” (Phm 1:5). Honest words of praise help lift the troubled soul.
Offer assistance to help in ministry. Sometimes we need to give more than words. Sometimes we need to give of our abilities and time to help in whatever way is needed. When writing to his friend, Titus, Paul said, “Our people must also learn to engage in good deeds to meet pressing needs, so that they will not be unfruitful” (Tit 3:14). And to the Christians living in Rome, Paul mentioned the ministry of Phoebe, saying, “I commend to you our sister Phoebe, who is a servant of the church which is at Cenchrea; that you receive her in the Lord in a manner worthy of the saints, and that you help her in whatever matter she may have need of you; for she herself has also been a helper of many, and of myself as well” (Rom 16:1-2). I remember a time when I became overworked as a pastor because others in the church had abandoned their post, and in short time it led to burnout. I had to step down from being pastor because of fatigue and exhaustion. I simply could not continue the pace. The rule that many hands make light work is true.
Give of personal finances to support the work of others. God gives us wealth, partly for personal enjoyment, but also that we might be good stewards and help support the ministry of others. Finances facilitate ministry and make it possible, and God tests the hearts of His people to see if they will give to support His work. David understood that riches and honor come from God (1 Ch 29:12-16), and that anything God’s people give to support ministry is simply an act of giving back to Him what is already His. For this reason, David said, “Since I know, O my God, that You try the heart and delight in uprightness, I, in the integrity of my heart, have willingly offered all these things; so now with joy I have seen Your people, who are present here, make their offerings willingly to You” (1 Ch 29:17). In the Gospel of Luke, we learn about some women who traveled with Jesus and His disciples (Luke 8:1-2a). What’s interesting is that Luke tells us these women were funding Jesus’ ministry. Some of them included, “Mary who was called Magdalene, from whom seven demons had gone out, and Joanna the wife of Chuza, Herod’s steward, and Susanna, and many others who were contributing to their support out of their private means” (Luke 8:2b-3). The apostle Paul instructed wealthy Christians “to do good, to be rich in good works, to be generous and ready to share” (1 Tim 6:18). Giving to support ministry always encourages those doing the Lord’s work. However, giving should always be done with the right attitude, with a cheerful heart. It’s better not to give at all, than to give for the wrong reason. Paul said, “Each one must do just as he has purposed in his heart, not grudgingly or under compulsion, for God loves a cheerful giver” (2 Cor 9:7).
In summary, God’s people need ongoing encouragement in order to strengthen them within so they can continue to do His will. God encourages us directly, through His Word, and through His people. As Christians, we can help to strengthen our souls by ongoing study and application of Scripture, as this provides divine viewpoint and a basis for faith. And, we can make conscious choices to be an encouragement to others who are struggling to do God’s will in a fallen world.
 This is likely a Messianic passage that refers to Jesus who, as a young boy, received instruction from His Father. Arnold Fruchtenbaum writes, “During His boyhood in Nazareth, every morning, Jesus was awakened by His Father in the early hours of the morning to receive instruction. In this way Jesus learned who He was, what His mission was, and how to act and react accordingly.” (Arnold Fruchtenbaum, Messianic Christology, Ariel Ministries, p. 51).
 J. Dwight Pentecost, Life’s Problems, God’s Solutions: Answers to Fifteen of Life’s Most Perplexing Problems (Grand Rapids, MI: Kregel, 1998), 86.
 I was greatly discouraged by a bully-boss who had placed a difficult project with unrealistic goals on my department. Her impossible goals produced fatigue and discouragement, which killed morale among the staff. When I tried to talk with her about the matter, she viewed my questions as insubordination and ramped up her attacks. She resorted to lies in an effort to manipulate me and control the outcome she desired. Originally, I trusted her in what she said, but her lies distorted my perception of certain people and circumstances, which had a damaging effect on me mentally and emotionally. Over time, what she could not control, she sought to destroy, and this by ongoing pokes and jabs which wore me down. Because of her unethical values and harmful practices, I lost confidence in her ability to lead effectively, and I was wounded as one who had been betrayed by a leader. I learned a painful lesson about the damage a controlling personality can have on others. It’s never valid to damage another person’s soul for the sake of self-interest and personal glory. I also learned how important it is to be honest with others, to be an encourager, to help strengthen others and build them up to do good work.
 Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 302–303.
 William Arndt, et al, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 444.
 Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 449.
 The form of the verb in these passages is present, active, imperative. The present tense implies ongoing action, the active voice means the subject produces the action, and the imperative mood is a command which assumes thought, volition, and opportunity.
 J. Dwight Pentecost, Life’s Problems, God’s Solutions, 95.
 Divine viewpoint must be distinguished from humanistic positive thinking. The former operates from the greatest reality possible, a reality that starts with God and factors Him and His Word into our situations. God’s perspective is reality, whether we like it or not, whether it makes us feel good or bad, whether we see it as positive or negative. God’s infinite and perfect perspective surpasses our finite and imperfect perspective.
Pastors who preach the gospel of grace and accurately teach God’s Word are dangerous men. They will disrupt your worldly thinking and cause great damage to your human viewpoint perspective. And they should. If exposed to their teaching for any period of time, you’ll experience an epistemological shift that will fundamentally shake the foundations of your metaphysical and ethical views on life. The blessed result will be a radical new way of thinking built on the foundation of God and His Word. We have Jesus to thank for such good men. Those who support these teachers through prayer, encouragement, and financial support are accomplices to their disruptive activities and will be appropriately rewarded by God, both in time and eternity.
Biblically, God has a well-established pattern of disrupting the lives and activities of sinful people. He disrupted and dispelled Adam and Eve from the Garden of Eden after they’d sinned (Gen 3:1-24). He quarantined Noah and His family in the Ark and then disrupted the world by means of a universal flood (Gen 6:1—8:22). He confused the languages of those building the Tower of Babel, disrupting their activity and scattering them geographically (Gen 11:1-9). He disrupted Egypt by sending severe plagues that destroyed the nation, and afterwards, His people were expelled in a great exodus (Ex 5:1—14:31). In 586 B.C., God disrupted the Judahites and drove them into Babylonian captivity for seventy years (Jer 25:11-12; 29:10), and this because they broke covenant with Him and worshiped idols and committed horrible sins, including child sacrifice (Jer 7:25-34). Disrupt and divide. That’s the pattern. Those who love God and abide by His Word celebrate His actions in the world.
God’s greatest disruption so far occurred when He sent His Son into the world, into Satan’s hostile kingdom of darkness, to be the Light of the world and to provide salvation to those enslaved to sin (John 1:5-9; 3:19-21; Gal 5:1, Col 1:13-14). Jesus declared “I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life” (John 8:12). When Jesus presented divine viewpoint to others, on several occasions it is recorded that “a division occurred” because of Him (John 7:43; 9:16; 10:19). As a result of His teaching, we learn that “many of His disciples withdrew and were not walking with Him” (John 6:66). But those who were positive to His teaching stayed with Him (John 6:67-69). On one occasion, Jesus said, “Do you suppose that I came to grant peace on earth? I tell you, no, but rather division; for from now on five members in one household will be divided, three against two and two against three” (Luke 12:51-52). When Jesus commissioned His apostles to go into all the world, they obeyed His directive and became “men who upset the world” because of their teachings (Acts 17:6). As Christians, we are called to be “diligent to preserve the unity of the Spirit in the bond of peace” (Eph 4:3), but never at the price of God’s will or at the price of His truth.
Today, God works through Christians to promote the gospel of grace and biblical teaching. Those who walk with God and teach His Word continue to disrupt Satan’s kingdom by calling out of it a people for God who are to mature spiritually and live in the light of Holy Scripture. By learning God’s Word, Christians can identify worldly conversations and either avoid them or disrupt them by interjecting biblical truth. Of course, not everyone wants to hear truth, and the personal choices of others should be respected. God is a perfect Gentleman and never forces Himself on anyone, and neither should we. However, this does not mean we are to conform to the world about us or surrender our biblical values for the sake of peace. Christians are to be lights in the world and this means learning and living God’s Word and interjecting His truth into our daily discussions and activities. We are not neutral.
In the future, we know God will cause further disruptions when He removes all Christians from the world by means of the rapture (1 Th 4:13-18). Following that event, He will send great judgments upon the earth for seven years, upon the wicked who deserve it (Rev 6:1—18:24). At Christ’s second coming, the King of kings and Lord of lords will slay all who oppose Him (Rev 19:1-21), arrest and confine Satan (Rev 20:1-3), and then establish His kingdom on earth for a thousand years (Rev 20:4-6). The reign of Christ on the earth will be a time when righteousness prevails. Isaiah says of Messiah, “There will be no end to the increase of His government or of peace, on the throne of David and over his kingdom, to establish it and to uphold it with justice and righteousness from then on and forevermore. The zeal of the LORD of hosts will accomplish this” (Isa 9:7; cf., Jer 23:5; 33:15; Dan 2:44). Afterwards, God will separate forever into the Lake of Fire all who have rejected His offer of salvation (Rev 20:11-15). Finally, God will destroy the current heavens and earth and create a new heavens and earth. For “according to His promise we are looking for new heavens and a new earth, in which righteousness dwells” (2 Pet 3:13; cf., Rev 21:1—22:21). There will be no further disruptions in the eternal state. Until then, we thank and praise God for His disruptions!
[The content of this article was published in The Journal of Dispensational Theology, Volume 26, Number 72, Spring 2022. The copyright is retained by this author and published here as an article with the hope the material will reach a larger audience]
Mobs and riots have been part of the human sociological landscape for millennia. They are certainly a part of the human experience in America. The purpose of this article is to review the history of mobs and riots throughout Scripture and to make observations about how they were handled.
A mob is “a large or disorderly crowd especially one bent on riotous or destructive action.” A riot is a form of civil unrest in which a group causes a public disturbance by destroying property and/or harming innocent people. A mob, though bent on destruction, may be hindered or neutralized by psychological dissuasion or the legitimate use of physical force. Both mobs and riots are found throughout Scripture. In the OT, the verb קָהַל qahal means “to assemble…to call together, meet together.” Though commonly used of an assembly of people (Ex 35:1; 1 Ki 12:21; 1 Ch 13:5; 15:3), it is used in Jeremiah 26:9 to describe a mob who demanded Jeremiah’s death (Jer 26:11). Also, ἐκκλησία ekklesia, which in most instances denotes an “assembly…community, [or] congregation” is used in Acts 19:32, 41 to describe a mob. The word ὄχλος ochlos refers to a crowd, but denotes riotous behavior in Acts 14:19; 17:8; 21:34-35. The compound word ὀχλοποιέω ochlopoieo, is translated “form a mob” in Acts 17:5. The noun θόρυβος thorubos is used to describe a riot in Matthew 26:5; 27:24, and Mark 14:2, and the verb θορυβέω thorubeo describes moblike behavior in Acts 17:5. Lastly, the word στάσις stasis, which primarily means a standing, is used in Acts 19:40 to describe an “uprising, riot, revolt, rebellion.” In each of these occurrences, context determines the meaning of the word. It’s interesting that more riots were started against the apostle Paul than any other person in Scripture, as he was attacked in Philippi (Acts 16:19-24), Thessalonica (Acts 17:5-9), Ephesus (Acts 19:28-41), and Jerusalem (Acts 21:27-35).
Often there are corrupt individuals or groups who instigate a riot, either as a means of retaliation for some perceived injustice (real or imagined), or simply to cause disruption as a means of leveraging power within a community. For those leading the mob, it’s about intimidation and power and forcing others to submit to their demands. Because rioters are often more emotional than rational, it becomes very difficult to restrain a mob except by physical force. This is why a well-trained and properly funded police force is necessary for civil peace.
Operating from a biblical worldview, one would be remiss to ignore the spiritual forces at work behind the human activity, as Satan and his demonic forces promote acts of evil and violence against God’s people and His divine institutions. The challenge for Christians is to strive to be Christlike in word and action. And, when faced with the hostility of a mob, resolve not to bow to the enemy when they employ intimidation tactics. God always knows when a believer will face a crisis, and He is faithful to provide wisdom and grace in each situation. Below are examples of mobs and riots in the Bible and how they were handled.
Example #1 – Lot and Sodom (Gen 19:1-25). Lot, while living in Sodom, had received some male guests (who were actually angels) that he welcomed into his home (Gen 19:1-3). However, there were sexual degenerates in the city who came to Lot’s house and demanded he turn out his male guests so they could have sexual intercourse with them. It’s likely these men intended to rape Lot’s guests. The text tells us, “Before they went to bed, the men of the city of Sodom, both young and old, the whole population, surrounded the house” (Gen 19:4), saying, “Where are the men who came to you tonight? Send them out to us so we can have sex with them!” (Gen 19:5). Surrounding the house and making demands was an intimidation tactic designed to cause fear.
Lot tried to reason with them, saying, “Don’t do this evil, my brothers” (Gen 19:7), even wrongly offering them his two daughters in place of his guests (Gen 19:8). Ross states, “The men wanted to exploit the visitors sexually, and Lot was willing to sacrifice his two daughters’ virginity instead. Ironically, Lot offered them his daughters to do whatever seemed “good” (ṭôb) in their eyes, but even this perverted good was rejected by those bent on evil.” The men of the city then demanded Lot get out of their way, and “they put pressure on Lot and came up to break down the door” (Gen 19:9).
When the men of Sodom did not get what they wanted, they resorted to force and tried to break into Lot’s house. This mob would certainly have committed a great evil against Lot and his guests, but fortunately, “the angels reached out, brought Lot into the house with them, and shut the door” (Gen 19:10). Since the mob was not rational, the angels were required to use force, so “they struck the men who were at the entrance of the house, both young and old, with a blinding light so that they were unable to find the entrance” (Gen 19:11). The Hebrew verb נָכָה nakah “is often used for ‘hitting’ or ‘smiting’ an object with one, non-fatal strike.” Here, we witness the angels employing a measured use of nonlethal force sufficient to stop the Sodomites from advancing. Of course, this was a temporary use of nonlethal force until such a time that God could render fatal judgment on the city as a whole (Gen 19:12-25).
Observations: First, Lot received divine assistance, being aided by angels who came to his defense. Lot was not equipped to handle the situation on his own, and others, more capable, had to step in and act on his behalf. Second, the angels used a nonlethal method of force to control the mob. Blinding the crowd was sufficient to deter them from advancing. Third, once the threat was neutralized, the angels then acted to get Lot and his willing family members out of the city. Once Lot and his family were removed from the hostile situation, God then rained down judgment upon the city and destroyed it (Gen 19:12-25).
Example #2 – Gideon and Baal (Judg 6:1-31). Gideon was a Judge in Israel who was called by God to deliver His people from Midianite oppressors who were attacking and raiding the cities and taking their food (Judg 6:1-24). Gideon was also called by God to tear down a pagan altar that was being used by Israelites to worship Baal and Asherah (Judg 6:25-27). Gideon’s act of destroying the altar was a divine provocation against Israelites who had been wrongly engaging in idolatry.
When the idolaters in the city woke the next the morning, “they found Baal’s altar torn down, and the Asherah pole beside it cut down” (Judg 6:28). After a short inquiry, the men of the city learned the altar to Baal had been destroyed by Gideon (Judg 6:29), so they went to Joash, Gideon’s father, and said, “Bring out your son. He must die, because he tore down Baal’s altar and cut down the Asherah pole beside it” (Judg 6:30). God’s Law for Israel required that pagan altars and idols be torn down and destroyed (Ex 34:13; Deut 7:5; Judg 2:2), and those who worshipped the idols were to be put to death (Deut 13:6-10). However, this account reveals how corrupt the Israelite community had become, as many were willing to defend Baal and kill God’s servant.
Like the previous illustration of Lot, surrounding the house was an intimidation tactic to cause fearful compliance. Pagan-minded Israelites were employing a pressure tactic against God’s servant. However, Gideon’s father, Joash, was not a man to be bullied. He was a man with strength of character. He defended his son, standing alone against the mob, saying, “Would you plead Baal’s case for him? Would you save him? Whoever pleads his case will be put to death by morning! If he is a god, let him plead his own case because someone tore down his altar” (Judg 6:31). Joash’s argument is solid. If Baal is a god, he should not need people to defend (רִיב rib) him and his altar so as to save him (יָשַׁע yasha) from Gideon’s attack. It could be that Joash’s argument persuaded the mob; however, it seems more likely that it was his threat of putting to death anyone who defended Baal that deterred the mob from advancing with their murderous intention against his son.
Observations: First, like the previous example with Lot, Gideon had someone come to his rescue. In this case, it was the help of Gideon’s father, Joash, who boldly confronted the mob that wanted to kill his son. Second, Joash met a threat of force with a threat of force. He said to the mob, “Whoever pleads his [Baal’s] case will be put to death by morning!” In effect, Joash was promising to kill anyone who defended Baal and tried to harm his son. In this situation it took someone with a strong personality and a blunt rebuke to quiet the mob. Surely God, Who called Gideon to destroy the altar of Baal, used Joash as His instrument to defend Gideon. In the end Gideon was not harmed (Judg 6:32), and went on to serve as God’s leader in Israel to defeat their enemies (Judg 6:33—7:25).
Example #3 – Jeremiah in Jerusalem (Jer 26:1-24). God called Jeremiah, His prophet, to warn the people of Jerusalem that unless they turned back to God in obedience, He would destroy the temple and the city (Jer 26:1-2). Through His prophet Jeremiah, God said, “Perhaps they will listen and return—each from his evil way of life—so that I might relent concerning the disaster that I plan to do to them because of the evil of their deeds” (Jer 26:3).
As God’s people, the Judahites were under judgment because they had turned away from the Lord and were living like the pagan nations. If God’s people did not turn back to Him, as He instructed (Jer 26:4-5), then God said, “I will make this temple like Shiloh. I will make this city [Jerusalem] an object of cursing for all the nations of the earth” (Jer 26:6). The Israelites were furious with what Jeremiah had spoken, and when he finished delivering his speech (Jer 26:7-8a), “the priests, the prophets, and all the people took hold of him, yelling, ‘You must surely die!’” (Jer 26:8b). They further stated, “How dare you prophesy in the name of Yahweh, saying, ‘This temple will become like Shiloh and this city will become an uninhabited ruin!’ Then all the people assembled against Jeremiah at the LORD’s temple” (Jer 26:9). The word assembled translates the Hebrew verb קָהַל qahal which means “to assemble…call together, meet together.” Though commonly used of an assembly of people (Ex 35:1; 1 Ki 12:21; 1 Ch 13:5; 15:3), it is used here in Jeremiah 26:9 to describe a mob that gathered around Jeremiah, grabbed him by force, and demanded his death (cf., Jer 26:11). Fortunately, some of the city officials heard about what was happening and “went from the king’s palace to the LORD’s temple and sat at the entrance of the New Gate” (Jer 26:10). Once there, they mediated the situation and listened to the demands of the crowd (Jer 26:11), as well as Jeremiah the prophet (Jer 26:12-13).
Jeremiah submitted to these leaders, saying, “As for me, here I am in your hands; do to me what you think is good and right” (Jer 26:14). However, Jeremiah was not passive, and he spoke up for himself, saying to the leaders, “But know for certain that if you put me to death, you will bring innocent blood on yourselves, on this city, and on its residents, for it is certain the LORD has sent me to speak all these things directly to you” (Jer 26:15). The leaders of Judah were persuaded by Jeremiah, and they spoke to the priests and prophets on Jeremiah’s behalf, saying, “This man doesn’t deserve the death sentence, for he has spoken to us in the name of Yahweh our God!” (Jer 26:16). Huey states, “To their credit the officials, now joined by the people, made the right decision. Jeremiah’s eloquent defense convinced them, at least for the moment, that his message was not worthy of his death. They rejected the accusation of the priests and prophets by acquitting Jeremiah of the charges.” These governmental leaders defended Jeremiah, as they should have, (Jer 26:16-23), and “so he was not handed over to the people to be put to death” (Jer 26:24). Jeremiah’s life was saved from the mob that wanted to kill him.
Observations: First, Jeremiah, when attacked by the mob, had city officials come to his rescue. These officials modeled good government which intervened and mediated the situation in an orderly and rational manner, listening to both sides of the case before rendering judgment. Second, Jeremiah did not sit quietly, but defended himself before the city officials, declaring that he was innocent. Third, Jeremiah brought God into the discussion, saying, “it is certain the LORD has sent me to speak all these things directly to you.” Here is an example of a believer thinking divine viewpoint, and bringing God into the discussion with the city’s leaders. This made the leaders aware that whatever they did, it was not just against Jeremiah, but against God who called him.
Example # 4 – Jesus in Nazareth (Luke 4:14-30). Early in Jesus’ earthly ministry, when He was becoming more widely known, He was entering and teaching in synagogues and having discussions with His fellow Jews (Luke 4:14-15). When Jesus came to Nazareth, “As usual, He entered the synagogue on the Sabbath day and stood up to read” (Luke 4:16). After reading from the scroll of Isaiah (Luke 4:17-20), He identified Himself as the One whom Isaiah had written about, saying, “Today as you listen, this Scripture has been fulfilled” (Luke 4:21). At the beginning of His address, “They were all speaking well of Him and were amazed by the gracious words that came from His mouth” (Luke 4:22). However, Jesus went on to reveal His hearers would reject Him (Luke 4:23), and that “no prophet is welcome in his hometown” (Luke 4:24). Jesus then cited two OT examples where God’s prophets—Elijah and Elisha—turned to Gentiles and demonstrated kindness (Luke 4:23-27). Jesus pointed out that Elijah had helped a Gentile widow in Sidon (1 Ki 17:8-16), and Elisha healed Naaman, a Syrian Gentile of his leprosy (2 Ki 5:1-15). This was a blow to Jewish exceptionalism, as Jesus revealed God’s goodness toward women, Gentiles, and lepers, three groups of people who were regarded by Jesus’ hearers to be at the bottom of Jewish society. Like many OT prophets, Jesus too would be rejected by recalcitrant Israelites and He would turn to the Gentiles.
This message upset Jesus’ hearers and their pride was wounded. “When they heard this, everyone in the synagogue was enraged. They got up, drove Him out of town, and brought Him to the edge of the hill that their town was built on, intending to hurl Him over the cliff” (Luke 4:28-29). Here was a religious and murderous mob that intended to kill Jesus, and He permitted Himself to be driven by them to a certain place. Surely, the mob handled Him roughly as they went through the town and to the edge of the hill where they intended to kill Him. However, once at the edge of the hill, He did not permit them to go any further. Luke informs us, “But He passed right through the crowd and went on His way” (Luke 4:30). It was not the Father’s time for Jesus to die, so a way of escape was provided.
Observations: Here, a hostile crowd had taken offense at Jesus’ teaching, perhaps because it accused them of rejecting Messiah, thus wounding their pride. Rather than operate by humility and reason, they formed a mob and were ready to kill Him by throwing Him off a cliff. Jesus permitted Himself to be driven by the mob to a certain point; however, because it was not the Father’s time for Jesus to die, Jesus was able to walk away from the dangerous situation. Though the text does not say, divine intervention seems to be the reason Jesus was spared.
Example #5 – Jesus Before Pilate (Matt 27:1-26). By the end of Jesus’ earthly ministry, we have an example of how the religious leadership in Jerusalem manipulated a crowd in order to help bring about Jesus’ crucifixion. In the Gospel of Matthew, we are informed that “all the chief priests and the elders of the people plotted against Jesus to put Him to death. [And] after tying Him up, they led Him away and handed Him over to Pilate, the [Roman] governor” (Matt 27:1-2). And when Jesus was brought before Pilate, He did not defend Himself against the charges because He knew His hour had come for Him to be crucified according to the Father’s will (Matt 27:10-14; cf. John 7:30; 8:20; 12:23, 27; 13:1; 17:1; Acts 2:22-23; 4:25-28).
Pilate, knowing the Jews were operating on envy and hatred tried to dissuade the mob from demanding Jesus’ death. As a possible solution, Pilate offered to release Barabbas, a violent criminal, in place of Jesus (Matt 27:15-19). The “chief priests and the elders, however, persuaded the crowds to ask for Barabbas and to execute Jesus” (Matt 27:20). Here we observe corrupt leaders stirring up a mob as a pressure tactic to gain power. Pilate tried to defend Jesus by reasoning with the mob (Matt 27:21-23a), “But they kept shouting, ‘Crucify Him!’ all the more” (Matt 27:23).
The pressure of the mob had its intended effect, and the result was a breakdown in justice, for “When Pilate saw that he was getting nowhere, but that a riot was starting instead, he took some water, washed his hands in front of the crowd, and said, ‘I am innocent of this man’s blood. See to it yourselves!’” (Matt 27:24). Pilate became aware that he could not reason with the crowd and realized a riot (θόρυβος thorubos) was about to take place.
Pilate was no novice when it came to mobs and riots. Wright correctly states, “Pilate had commanded troops. He had sent them to quell riots before and could do so again. He didn’t have to be pushed around. But, like all bullies, he was also a coward. He lurches from trying to play the high and mighty judge to listening a little too much to the growing noise of the crowd.” The battle of the wills was over. Pilate had surrendered to the mob. The Jewish crowd took full responsibility for Jesus’ trial and death, saying, “His blood be on us and on our children!” (Matt 27:25). But this was not their place to act this way, as they had no legitimate authority to make this sort of demand. However, Pilate caved in, and “after having Jesus flogged, he handed Him over to be crucified” (Matt 27:26).
Observations: The religious leaders of Israel acted corruptly against Jesus, their Messiah, tied Him up and led Him away to Pilate, the Roman Governor. Pilate saw what was happening and tried to quiet the mob by offering to release a corrupt criminal named Barabbas in place of Jesus. But the Jewish leadership wanted Jesus crucified, so they manipulated the mob to start shouting for Jesus to be crucified. Surprisingly, Jesus was not distracted by the hostility of the corrupt leadership, nor the demands of the mob, but remained focused on doing the Father’s will. Divine viewpoint strengthened Jesus to face his hostile attackers. Pilate, however, was moved by the pressure of the crowd and caved in to their unjust demands. In all this, God was sovereignly in control and permitted the mob to be used for His greater glory, as the breakdown of Jewish and Roman jurisprudence was used to bring about Jesus’ atoning death on the cross (Acts 2:22-24; 4:27-28). This was the Father’s will.
Example #6 – The Stoning of Stephen (Acts 6:8—7:60). Early in the development of the Church, Luke records the account of a mob that stoned Stephen to death. Stephen is described as a man “full of faith and the Holy Spirit” (Acts 6:5). Luke also tells us he was “full of grace and power, [and] was performing great wonders and signs among the people” (Acts 6:8). But Stephen had men who opposed him, “some from what is called the Freedmen’s Synagogue…came forward and disputed with Stephen” (Acts 6:9). Though these men argued with Stephen, “they were unable to stand up against his wisdom and the Spirit by whom he was speaking” (Acts 6:10). Being immoral men, they began to tell lies about Stephen, persuading others, saying, “We heard him speaking blasphemous words against Moses and God!” (Acts 6:11). Unfortunately, these lies “stirred up the people, the elders, and the scribes; so they came, dragged him off, and took him to the Sanhedrin” (Acts 6:12). Stirred up (συγκινέω sugkineo) is a hapax legomenon that means “They shook the people together like an earthquake.” Emotion follows thought, and here heated emotions were stirred by lies. The attackers also presented false witnesses to testify against Stephen, saying, “This man does not stop speaking blasphemous words against this holy place and the law. For we heard him say that Jesus, this Nazarene, will destroy this place and change the customs that Moses handed down to us” (Acts 6:13-14). Another lie.
How did Stephen respond to this mob and their false charges? He verbally defended himself against the false charges. Stephen gave an impromptu and selective overview of Israel’s history (recalled from memory), in which he revealed their pattern of rejecting God’s chosen leaders, referencing Joseph, Moses and finally, Jesus (Acts 7:1-50). Stephen defended himself based on a biblical worldview, citing Scripture as the basis for his argument. Many of the religious Israelites of Stephen’s day presented themselves as the keepers and defenders of the Mosaic Law, yet they actually perverted it to protect their place of power and religious authority and were willing to destroy God’s true servants when their self-interest and theological presuppositions were threatened. Stephen saw past their charade and knew the real issue behind their false accusations, and speaking boldly, he said:
You stiff-necked people with uncircumcised hearts and ears! You are always resisting the Holy Spirit; as your ancestors did, so do you. Which of the prophets did your fathers not persecute? They even killed those who announced beforehand the coming of the Righteous One, whose betrayers and murderers you have now become. You received the law under the direction of angels and yet have not kept it (Acts 7:51-53).
Stephen called them out on their hypocrisy and corruption, and “When they heard these things, they were enraged in their hearts and gnashed their teeth at him” (Acts 7:54). But Stephen did not react in kind; rather, he committed himself to the Lord. “But Stephen, filled by the Holy Spirit, gazed into heaven. He saw God’s glory, with Jesus standing at the right hand of God, and he said, ‘Look! I see the heavens opened and the Son of Man standing at the right hand of God!’” (Acts 7:55-56). This further incited his audience, and “they screamed at the top of their voices, covered their ears, and together rushed against him. They threw him out of the city and began to stone him. And the witnesses laid their robes at the feet of a young man named Saul” (Acts 7:57-58).
Stephen did not have a way of escape, and rather than reacting with violence, he committed himself to the Lord. Luke wrote, “They were stoning Stephen as he called out: ‘Lord Jesus, receive my spirit!’ Then he knelt down and cried out with a loud voice, ‘Lord, do not charge them with this sin!’ And saying this, he fell asleep” (Acts 7:59-60). Stephen’s words and actions modeled the humility and love Jesus displayed toward His enemies while being crucified (Luke 23:34, 46). In this situation, God permitted this mob to have their sinful way, and used this as the means of bringing His servant home to heaven. Jesus did not rescue Stephen from death, but sustained him by means of the Holy Spirit (Acts 6:10) and stood in approval of his message and welcomed him as the first Christian martyr into heaven. The record of Stephen’s life was that he was a good man, full of faith, who helped the needy and preached the gospel.
Observations: In this account, Stephen’s ministry came to an abrupt end when he was murdered for preaching God’s Word with clarity and passion. Stephen, being sustained by the Holy Spirit and the Word of God, defended himself against the false charges brought against him, arguing from a biblical worldview and citing Scripture as the basis for his argument, calling out his attackers on their hypocrisy and corruption. When attacked by the mob (with no way out), Stephen committed himself to the Lord, fell to his knees and prayed for them, asking they be forgiven for their sin. In this way, Stephen modeled the humility and love Jesus displayed toward His enemies while He was crucified. It was a gross injustice that Stephen died a violent death at the hands of wicked men; however, the God of heaven stands as “Judge of all the earth” (Gen 18:25), and will see to it that divine retribution is rendered in His way and His time (Rom 12:17-19).
Example #7 – Paul and Silas in Philippi (Acts 16:16-40). In this pericope we have an example of a mob attacking and beating Paul and Silas because their ministry threatened the economic livelihood of craftsmen who made idols. Luke, the author of Acts, records, “Once, as we were on our way to prayer, a slave girl met us who had a spirit of prediction. She made a large profit for her owners by fortune-telling” (Acts 16:16). Luke reveals the slave girl followed Paul and his companions, saying, “These men, who are proclaiming to you the way of salvation, are the slaves of the Most High God” (Acts 16:17), and that “she did this for many days” (Acts 16:17a).
This slave girl’s behavior irritated Paul, with the result that “Paul was greatly aggravated, and turning to the spirit, said, ‘I command you in the name of Jesus Christ to come out of her!’ And it came out right away” (Acts 16:18). Though Paul’s actions removed the irritant, it caused another situation to arise, for “When her owners saw that their hope of profit was gone, they seized Paul and Silas and dragged them into the marketplace to the authorities” (Acts 16:19). Here is an example where “the love of money is a root of all kinds of evil” (1 Tim 6:10). The loss of their future financial wellbeing influenced them to violence, and “Bringing them before the chief magistrates, they said, ‘These men are seriously disturbing our city. They are Jews and are promoting customs that are not legal for us as Romans to adopt or practice’” (Acts 16:20-21). Of course, this was a lie, but they did not care about truth, only protecting their income.
Luke records, “Then the mob joined in the attack against them, and the chief magistrates stripped off their clothes and ordered them to be beaten with rods. After they had inflicted many blows on them, they threw them in jail, ordering the jailer to keep them securely guarded” (Acts 16:22-23). The mob (ὁ ὄχλος) is literally the crowd; however, the context describes moblike behavior; hence, the CSB translation.
It’s a sad commentary when city officials, who should have upheld law and order, actually joined the mob in their violence against innocent men. It’s interesting that God did not stop their unjust and violent behavior, but used it as an opportunity to have Paul and Silas placed into a jail where they shared the gospel with a jailer who came to faith in Jesus and was saved, along with his household (Acts 16:24-34). But the very next morning, “the chief magistrates sent the police to say, ‘Release those men!’” (Acts 16:35). And the chief jailer told Paul and Silas, “The magistrates have sent orders for you to be released. So come out now and go in peace” (Acts 16:36). But Paul refused to let the illegality of the situation go unaddressed, saying, “They beat us in public without a trial, although we are Roman citizens, and threw us in jail. And now are they going to smuggle us out secretly? Certainly not! On the contrary, let them come themselves and escort us out!” (Acts 16:37).
Paul and Silas had rights as Roman citizens and were justified in claiming those rights when treated illegally. “Then the police reported these words to the magistrates. They were afraid when they heard that Paul and Silas were Roman citizens. So they came and apologized to them, and escorting them out, they urged them to leave town” (Acts 16:38-39). The Philippian magistrates were like many who operate primarily from power and only respect those who have power themselves and are not afraid to use it. Though the Philippian magistrates urged Paul and Silas to leave town, they did not do so right away, but first “came to Lydia’s house where they saw and encouraged the brothers, and [then] departed” (Acts 16:40). Paul and Silas stayed focused on their Christian ministry and were not deterred by the hostility of the city’s residents nor their corrupt leaders.
Observations: In this account, Paul and Silas had been falsely accused of breaking the law by residents of Philippi who were threatened economically by Paul and Silas’ ministry. The accusers, along with a mob and city magistrates, had Paul and Silas stripped, beaten with rods and thrown into jail. The next morning, when Paul and Silas had opportunity, they exercised their rights as Roman citizens, demanding the city magistrates come and escort them out. The city magistrates were then fearful, knowing they’d acted inappropriately by mistreating those who had rights under Roman Law.
Example #8 – Paul and Silas in Thessalonica (Acts 17:1-9). Right after Paul and Silas left Philippi, having experience mob violence there, “they traveled through Amphipolis and Apollonia and came to Thessalonica, where there was a Jewish synagogue” (Acts 17:1). Luke informs us, “As usual, Paul went to the synagogue, and on three Sabbath days reasoned with them from the Scriptures, explaining and showing that the Messiah had to suffer and rise from the dead, saying: ‘This Jesus I am proclaiming to you is the Messiah’” (Acts 17:2-3). Paul’s teaching was having a positive impact, and “some of them were persuaded and joined Paul and Silas, including a great number of God-fearing Greeks, as well as a number of the leading women” (Acts 17:4).
Some of the unbelieving Jews in the synagogue felt threatened by Paul’s success in persuading people to turn to Christ and they “became jealous” (Acts 17:5a). Being motivated by sinful jealousy, “they brought together some scoundrels from the marketplace, formed a mob, and started a riot in the city” (Acts 17:5b). A mob translates the Greek verb ὀχλοποιέω ochlopoieo, a hapax legomenon, which literally means “making or getting a crowd.” These Jewish synagogue leaders operated with intentionality as they picked scoundrels (πονηρός poneros – wicked, evil, degenerate men) with the sole intention of starting “a riot in the city.” A riot translates the Greek verb θορυβέω thorubeo, which means to “throw into disorder…disturb, agitate”
Here we see hot emotions directing aggressive behavior. The result was that the mob sought an outlet of destruction, and “Attacking Jason’s house, they searched for them to bring them out to the public assembly” (Acts 17:5c). Jason was the one hosting Paul and Silas while they were in Thessalonica. But when the attackers could not find Paul and Silas, “they dragged Jason and some of the brothers before the city officials” (Acts 17:6a). This mob assumed authority to drag Jason and others before the city council (πολιτάρχης politarches). And when they came before the city officials, they came shouting at them. The Greek verb βοάω boao means “to use one’s voice at high volume, call, shout, cry out…of emotionally charged cries”
The tactic of this mob was to overpower the city officials with their sudden presence and high volume. And their argument was, “These men who have turned the world upside down have come here too, and Jason has received them as guests! They are all acting contrary to Caesar’s decrees, saying that there is another king—Jesus!” (Acts 17:6b-7). The charge was that Paul and Silas were known as troublemakers elsewhere in the world, and that one of the city residents, Jason, had received them as guests, implying his guilt. The charge also included sedition, saying that Paul and Silas were lawbreakers, violating Caesar’s decree, and advocating for another king, Jesus.
The tactic of the mob worked. The result was, “The Jews stirred up the crowd and the city officials who heard these things. So taking a security bond from Jason and the others, they released them” (Acts 17:8-9). Here, the city officials failed to handle the matter properly, allowing themselves to be caught up in the emotional fervor and acting without proper investigation. Not finding Paul or Silas, the city officials took a security bond from Jason and then let them go. Toussaint writes, “Probably the bond-posting was to guarantee that Paul and Silas would leave town and not return. If more trouble arose, Jason and the others would lose their money. This may explain why Paul was prohibited from returning (1 Th 2:18).”
Observations: Having previously experienced mob violence in Philippi, Paul and Silas were not deterred from their ministry and continued to advance the gospel of grace, this time in Thessalonica. As was his practice, Paul went to the Jew first and shared the gospel in the local synagogue (Rom 1:16). The result was that many were coming to faith in Christ, including Jews, Gentiles, and prominent women in the city. However, some of the Jewish leaders in the synagogue felt threatened by the exodus of members and they resorted to evil tactics to protect their remaining congregation. Their strategy was to partner with some unethical men from the marketplace and form a mob and start a riot. Creating a crisis gave them the necessary leverage to deal with the perceived threat that Paul and Silas posed. When they could not find Paul and Silas, they attacked Jason—Paul’s host—and dragged him before the city officials with false charges of sedition. Their strategy worked. The city officials forced Jason to provide a security bond—presumably a large amount of money—that guaranteed Paul and Silas would not return to the city.
Example #9 – Paul in Ephesus (Acts 19:21—20:1). Paul had received a positive response when he preached the gospel in Ephesus and many were believing in Jesus as Savior and turning away from their idolatry. In Acts 19:21-41, we learn that Paul’s preaching had a social and economic impact, and those who felt financially threatened formed a mob and sought to harm him and his companions. Luke informs us, “During that time there was a major disturbance about the Way” (Acts 19:23). The disturbance was started by a man named Demetrius, “a silversmith who made silver shrines of Artemis, [and] provided a great deal of business for the craftsmen” (Acts 19:24). After gathering his fellow craftsmen together, Demetrius told them:
Men, you know that our prosperity is derived from this business. You both see and hear that not only in Ephesus, but in almost all of Asia, this man Paul has persuaded and misled a considerable number of people by saying that gods made by hand are not gods! So not only do we run a risk that our business may be discredited, but also that the temple of the great goddess Artemis may be despised and her magnificence come to the verge of ruin—the very one all of Asia and the world adore. (Acts 19:25-27).
The appeal of Demetrius was first economic (Acts 19:25), and then theological (Acts 19:27). Money and religion are often tied together, and a threat to one is a threat to the other. Wiersbe states, “Paul did not arouse the opposition of the silversmiths by picketing the temple of Diana or staging anti-idolatry rallies. All he did was teach the truth daily and send out his converts to witness to the lost people in the city. As more and more people got converted, fewer and fewer customers were available.”
Demetrius’ message had its desired effect, for “When they had heard this, they were filled with rage and began to cry out, ‘Great is Artemis of the Ephesians!’” (Act 19:28). Their rage and shouting infected others who turned to violence, “So the city was filled with confusion, and they rushed all together into the amphitheater, dragging along Gaius and Aristarchus, Macedonians who were Paul’s traveling companions” (Acts 19:29). Paul wanted to go into the amphitheater and defend the gospel message and his companions, but was prohibited by his friends (Acts 19:30). Luke records, “Even some of the provincial officials of Asia, who were his friends, sent word to him, pleading with him not to take a chance by going into the amphitheater” (Acts 19:31).
One wonders why some of these “provincial officials” did not exercise their authority and stop the mob from its violence. Perhaps they were intimidated. The riot grew in intensity, as “some were shouting one thing and some another, because the assembly was in confusion, and most of them did not know why they had come together” (Acts 19:32). This would have been laughable, except for the possibility of serious harm that Paul’s companions faced at the hands of this angry mob.
At one point, there was a man named Alexander, who was pushed to the front of the crowd to give advice (Acts 19:33). However, when the crowd “recognized that he was a Jew, a united cry went up from all of them for about two hours: ‘Great is Artemis of the Ephesians!’” (Acts 19:34). Not only do we observe antisemitism, but more shouting from a highly emotional group. After the crowd had run out of energy, the city clerk began to reason with them (Acts 19:35-36a), saying, “you must keep calm and not do anything rash. For you have brought these men here who are not temple robbers or blasphemers of our goddess” (Acts 19:36b-37).
One can imagine Paul’s two friends, Gaius and Aristarchus, were afraid for their lives during this time and were perhaps relieved when the city clerk began to calm the crowd and reason with them, saying, “if Demetrius and the craftsmen who are with him have a case against anyone, the courts are in session, and there are proconsuls. Let them bring charges against one another. But if you want something else, it must be decided in a legal assembly” (Acts 19:38-39). The matter should have been handled in the courts from the beginning. He also told them, “we run a risk of being charged with rioting for what happened today, since there is no justification that we can give as a reason for this disorderly gathering” (Acts 19:40). The word rioting translates the Greek word στάσις stasis, which primarily means a standing, but is here use to describe an “uprising, riot, revolt, rebellion.” The mob had to run out of steam before reason could be applied to the situation, and then the crowd dispersed (Acts 19:41). Afterwards, Paul left the city for Macedonia (Acts 20:1).
Observations: In this situation, Paul had received a positive response to the gospel message when he was in Ephesus. The result was that many people in the city were turning from their idols and sorcery and serving Christ. However, the social and economic impact touched the local craftsmen who felt financially threatened. A leader by the name of Demetrius gathered his fellow craftsmen and stirred them up, forming a mob, and dragging two innocent companions of Paul into an amphitheater, where the crowd shouted for two hours, causing confusion, even forgetting why they had gathered in the first place. Eventually, after the crowd ran out of steam, a city clerk was able to address them reasonably, advising they bring their charges to the courts if anyone had a legal case. Because there was no strong leadership with the means to quiet the mob, the rioters had to wear themselves out before a city official could reason with the people and diffuse the situation.
Example #10 – Paul in Jerusalem (Acts 21:17—22:30). In this account Paul had returned to Jerusalem and visited with some of the elders of the church (Acts 21:17-20), who informed him there were false rumors being spread about him, that he was teaching “all the Jews who are among the Gentiles to abandon Moses, by telling them not to circumcise their children or to walk in our customs” (Acts 21:21).
Being concerned about Paul’s return and the possible problems it might cause, the church elders advised him to partner with “four men who have obligated themselves with a vow” (Acts 21:23). They told Paul, “Take these men, purify yourself along with them, and pay for them to get their heads shaved. Then everyone will know that what they were told about you amounts to nothing, but that you yourself are also careful about observing the law” (Acts 21:24). They thought this would correct any false ideas people had about Paul and assuage their fears. The elders would also advocate for Paul concerning the Gentiles who had believed, saying, “we have written a letter containing our decision that they should keep themselves from food sacrificed to idols, from blood, from what is strangled, and from sexual immorality” (Act 21:25).
Wanting to keep the peace, Paul complied with their request and the very next day “took the men, having purified himself along with them, and entered the temple, announcing the completion of the purification days when the offering for each of them would be made” (Acts 21:26). When possible, Paul accommodated others if it created an open door to share Christ (1 Cor 9:19-23). Next, we learn, “As the seven days were about to end, the Jews from Asia saw him in the temple complex, stirred up the whole crowd, and seized him, shouting, ‘Men of Israel, help! This is the man who teaches everyone everywhere against our people, our law, and this place. What’s more, he also brought Greeks into the temple and has profaned this holy place.’” (Acts 21:27-28)
These men stirred up the crowd with false charges and physically seized Paul. They also made some false assumptions, “For they had previously seen Trophimus the Ephesian in the city with him, and they supposed that Paul had brought him into the temple complex” (Acts 21:29). The result was, “The whole city was stirred up, and the people rushed together. They seized Paul, dragged him out of the temple complex, and at once the gates were shut” (Acts 21:30). This mob resorted to violence and were beating Paul, but “As they were trying to kill him, word went up to the commander of the regiment that all Jerusalem was in chaos. Taking along soldiers and centurions, he immediately ran down to them. Seeing the commander and the soldiers, they stopped beating Paul” (Acts 21:31-32). This is an example of a mob that was quelled only by the use of force. The mob violence against Paul was stopped only because they feared the Romans.
The Roman commander arrested Paul and tried to assess the situation by questioning him (Acts 21:33). But while he was trying to get information, “Some in the mob were shouting one thing and some another. Since he was not able to get reliable information because of the uproar, he ordered him to be taken into the barracks” (Acts 21:34). The mob here translates the Greek noun ὄχλος ochlos, which commonly refers to a crowd, but is used here and in verse 35 to describe violent moblike behavior. But even getting Paul out of the situation proved difficult, for “When Paul got to the steps, he had to be carried by the soldiers because of the mob’s violence, for the mass of people followed, yelling, ‘Take him away!’” (Acts 21:35-36).
Paul requested the Roman commander allow him to address the crowd, which he was permitted to do (Acts 21:35-40), and Paul gave a defense of his ministry (Acts 22:1-20). The crowd listened to Paul until he mentioned his ministry to the Gentiles (Acts 22:21), and that suddenly set them off. Luke records, “Then they raised their voices, shouting, ‘Wipe this person off the earth—it’s a disgrace for him to live!’” (Acts 22:22). The Roman commander saw things were getting out of control again, and as the mob “were yelling and flinging aside their robes and throwing dust into the air, the commander ordered him to be brought into the barracks, directing that he be examined with the scourge, so he could discover the reason they were shouting against him like this” (Acts 22:23-24).
As Paul was about to be flogged—which might have killed him or crippled him for life—he defended himself by revealing he was a Roman citizen, which guaranteed his rights under Roman law (Acts 22:25-27). Claudius Lysias, the Roman commander, revealed he’d purchased his Roman citizenship by means of a large payment; however, Paul was born a Roman citizen (Acts 22:28). Luke states, “Therefore, those who were about to examine him withdrew from him at once. The commander too was alarmed when he realized Paul was a Roman citizen and he had bound him” (Acts 22:29). In this situation, Paul defended himself by exercising his legal rights as a Roman citizen in order to avoid unwarranted suffering or premature death.
Observations: In this record, Paul had returned to Jerusalem and met with the elders of the church, who advised him to go to the temple and support some local men who had taken a vow. This was done to try to alleviate some false rumors that had spread about Paul. However, some Jews from Asia spread lies about Paul bringing Gentiles into the temple courtyard, and this resulted in a riot that would have led to Paul’s death if a Roman commander had not intervened with his soldiers. Here, strong leadership and physical force were necessary to protect Paul from a violent mob. However, the same leadership decided to have Paul flogged in an effort to get information out of him as to why his fellow Jews wanted to kill him. And like other occasions, Paul defended himself by exercising his legal rights as a Roman citizen.
Mobs and riots are nothing new to human experience. What the Scriptures reveal is that sometimes they are the result of a larger reality that includes God, angels, demons, believers and unbelievers. Sometimes the conflicts arise when cherished but faulty theological ideas and livelihoods are threatened by the believer who advances the gospel of grace. Biblically, there is no example of a believer doing God’s will by means of forming a mob and starting a riot. Such ill behavior is indicative of those who operate on sinful values.
When encountering a mob, there may be times when God will supernaturally intervene and protect us, such as with Lot. Sometimes He will raise up another to defend us, such as with Gideon. But there may also be times we will face injury like Paul and Silas, or perhaps a martyr’s death, like Stephen. Whether God chooses to rescue us in the moment of potential harm or not, we are called to stand firm wearing the full armor of God. When possible, we should demand our rights under the law as citizens of whichever country we happen to live. It is biblical to do so.
As Christians living in a fallen world, we are under divine orders to share the gospel and biblical teaching with the hope that others will turn to God (Mark 16:15; 2 Tim 4:2). By such activity, Christians disrupt Satan’s kingdom of darkness as people respond to God’s Word and are rescued (Col 1:13-14). Biblically, we know the majority in this world will not turn to Christ (Matt 7:13-14) but will be hostile to Him and to His people (John 15:18-19). As Christians, we are called to love our enemies and to pray for those who persecute us (Luke 6:27-28).
Lastly, when sharing God’s Word with others, it’s helpful to know that not everyone wants to hear God’s truth, and even though we may not agree with them, their personal choices should be respected (Matt 10:14; Acts 13:50-51). We should never try to force the gospel or Bible teaching on anyone, but be willing to share when opportunity presents itself. At times this will bring peace, and other times cause disruption and may even offend. The worldly-minded person will often try to control the content of every conversation, leading the Christian to talk only about worldly issues, as Scripture threatens his pagan presuppositions. We must not yield to him. Having the biblical worldview, the Christian should insert himself into daily conversations with others, and in so doing, be a light in a dark place. The Christian should strive to be respectful, conversational, and never have a fist-in-your-face attitude, as arrogance never helps advance biblical truth (2 Tim 2:24-26). The worldly-minded person may not want to hear what the Christian has to say, but he should never be under the false impression that he has the right to quiet the Christian and thereby exclude him from the conversation.
 In 2020, the United States witnessed riots across the country in cities such as Chicago, Kenosha, Minneapolis, New York, Philadelphia, and Portland. Social media websites have become popular platforms for online mobs—cyber bullies—whose victims are judged on worldly and rigid ideological grounds without facts or concern for outcomes.
 In 2020 in the United States, there was a push by many organizations to defund the police on the grounds that police organizations are systemically racist and need to be dismantled. Some who were pushing for this reduction in police are noted Marxists who appear to be using this tactic to cause disruption in order to leverage power within the community.
 God has designed certain institutions to serve as the basis for personal and national stability. At a minimum, these include personal responsibility (Gen 1:27-28; 2:16-17), marriage (Gen 2:20-25; Col 3:18-21), family (Gen 1:28; 4:1-2; Eph 6:1-4), human government (Rom 13:1-6), and nations with sovereign borders (Acts 17:26-27).
 Allen P. Ross, Creation and Blessing: A Guide to the Study and Exposition of Genesis (Grand Rapids, MI: Baker Books, 1998), 360.
 Marvin R. Wilson, “1364 נָכָה,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 578.
 Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament, 1078–1079.
 F. B. Huey, Jeremiah, Lamentations, vol. 16, The New American Commentary (Nashville: Broadman & Holman Publishers, 1993), 238.
 Tom Wright, Matthew for Everyone, Part 2: Chapters 16-28 (London: Society for Promoting Christian Knowledge, 2004), 179.
 A.T. Robertson, Word Pictures in the New Testament (Nashville, TN: Broadman Press, 1933), Acts 6:12.
 In this context I’m reminded of the words of Jesus, who told His disciples, “Whenever they bring you before synagogues and rulers and authorities, don’t worry about how you should defend yourselves or what you should say. For the Holy Spirit will teach you at that very hour what must be said” (Luke 12:11-12).
 The apostle Peter communicates this same truth when he wrote, “For you were called to this, because Christ also suffered for you, leaving you an example, so that you should follow in His steps. He did not commit sin, and no deceit was found in His mouth; when He was reviled, He did not revile in return; when He was suffering, He did not threaten but entrusted Himself to the One who judges justly.” (1 Pet 2:21-23)
 It could be the demon was trying to provoke Paul to cast it out, thus depriving the slave girl’s owners of their economic wellbeing, and prompting them to force Paul out of town by means of violence. Satan and demons surely understand human psychology and social behavioral customs such that they can instigate mobs and riots when it serves their purposes.
 Paul exercised his legal rights on another occasion when he was facing an unjust trial and was in danger of physical harm in which he appealed to Caesar, hoping to gain a just trial (see Acts 25:7-12).
 A.T. Robertson, Word Pictures in the New Testament, Ac 17:5.
 William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 458.
 Stanley D. Toussaint, “Acts,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 401.
 Warren W. Wiersbe, The Bible Exposition Commentary (Wheaton, IL: Victor Books, 1996), Acts 19:21–41.
 William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 940.
 Neither circumcision nor uncircumcision has value before God for those under the New Covenant (1 Cor 7:19; Gal 5:16). This is also true of other matters that the Mosaic Law commanded or prohibited (such as animal sacrifices, keeping the Sabbath, dietary laws, feasts, etc.; see Rom 14:14-21; 1 Cor 8:8-13). By grace, believers could either abstain or observe the Mosaic Law. It was a matter of conscience and tradition. However, if they chose to observe the Law, they should never regard it as a means of salvation (Rom 3:28-30; 5:1-2; Gal 2:16, 20-21; 3:26), nor a way to be spiritual. Only the life of faith under the New Covenant pleases the Lord (Heb 7:19; 11:6).
 This was likely a Nazarite vow, which was voluntary, temporary, and required the person to abstain from wine (and grapes and raisins), not cut his hair, and have no contact with the dead (or anyone who has). After completion of the vow, there were to be sacrifices of a lamb, ram, and grain and drink offering (Num 6:13-17).
 Paul’s Roman citizenship—which he had by birth—was perhaps obtained by his father or grandfather who may have performed a benefit for a Roman official. A born citizen carried more respect than those who purchased citizenship, because it was conferred by respect rather than payment of money. Falsifying Roman citizenship was punishable by death.
 Paul knew his Christian walk would be coupled with suffering (Acts 9:15-16; cf. 2 Cor 11:23-30), and he was willing to bear the marks of persecution (Gal 6:17), and was even willing to die for the cause of Christ if necessary (Acts 21:13).
The Bible is God’s inerrant and infallible Word. As such, it defines reality, states truth, and is authoritative on all matters it affirms. Therefore, all Scripture is essential concerning every matter it addresses and should be held in high esteem. There’s no part of Scripture itself that is nonessential. However, within Scripture, we learn that some doctrinal matters are more important than others. The apostle Paul spoke very strongly that if anyone “should preach to you a gospel contrary to what we have preached to you, he is to be accursed!” (Gal 1:8). However, concerning the observance of holy days, Paul taught that “One person regards one day above another, and another regards every day alike. Each person must be fully convinced in his own mind” (Rom 14:5). Certainly, the gospel message and its clear communication is more important than one’s understanding of holy days and how they are observed in the dispensation of grace. Charles Ryrie states, “Some doctrines are more important than others, so it particularly behooves us not to cut off our fellowship from those who share similar views about these important doctrines. There are few enough these days who believe in the fundamentals of the faith, and to ignore those who have declared themselves on the side of the truth of God is unwise.”
The essentials of the Christian faith consist of core doctrines taught in Scripture. To depart from one or all of these doctrines is to be outside Christian orthodoxy. Christians may disagree about less-essential doctrines (i.e., spiritual gifts, the rapture of the church, tithing, baptism, church government, etc.), and still be regarded as part of the Church, the body of Christ (Eph 1:22-23). I like the statement, in essentials unity, in non-essentials liberty, and in all things love. As an orthodox evangelical Christian, I believe there are six essential doctrines of the Christian faith, and these are: 1) The inerrancy and infallibility of Scripture, 2) one God as Trinity, 3) Jesus as fully God and Man, 4) Jesus’ substitutionary penal atoning death on the cross, 5) Jesus’ bodily resurrection from the dead, ascension into heaven, and physical second coming, and 6) salvation is by grace alone, through faith alone, in Christ alone.
The Bible – Scripture is God’s inerrant and infallible written revelation that tells us who He is, what He’s accomplished in time and space, and will accomplish in the future. The Bible does not reveal all there is to know about God or His plans and actions, but only what He deems important (Deut 29:29). God’s authority is in the text itself, and is honored by those who interpret it plainly and obey His commands as they are applicable. The Bible is a library of 66 books and letters, written by approximately forty human authors spanning nearly fifteen hundred years. The human authors—without forfeiting their personal literary style—wrote under the direction and superintending care of God the Holy Spirit (Ex 17:14; 34:27; Isa 30:8; Jer 30:2; Luke 1:3; 1 Cor 14:37; Rev 1:11), so that what is written is the inerrant and infallible “word of God” (1 Th 2:13; cf. Psa 12:6-7; Rom 15:4; 2 Tim 3:16-17; 2 Pet 1:20). The human authors wrote in Hebrew, Aramaic, and koine Greek. Some of the various literary styles include historical narrative, law, poetry, psalms, proverbs, parables, and symbolism. Nearly one fourth of Scripture was/is prophecy. The Bible is written in propositional terms and understood and accepted by those who have positive volition (Psa 25:9; John 7:17), and are enlightened by God (Luke 24:45; Acts 16:14). But God’s Word cannot be known or accepted by those with negative volition who suppress His revelation (Rom 1:18-32), nor by the spiritually dead (1 Cor 2:12-14; 2 Cor 3:14-16; 4:3-4). As believers, our spiritual sanctification depends on Scripture (Psa 119:9, 11; John 17:17), and we grow spiritually when we learn and live God’s Word (Psa 1:1-3; Eph 4:11-13; 1 Pet 2:2; 2 Pet 3:18). Christians do not worship the Bible, but neither can we worship God without it (John 4:24).
The Trinity – There is one God who exists as three distinct Persons within the Trinity (Gen 1:26; 11:6-7; Matt 28:19; 2 Cor 13:14; 1 Pet 1:2): God the Father (Gal 1:1; Eph 6:23; Phil 2:11), God the Son (John 1:1, 8:58; 14:18; 20:28; Col 2:9; Heb 1:8), and God the Holy Spirit (Acts 5:3-4; 1 Cor 2:11-12; 2 Cor 13:14). All three are co-equal, co-infinite, co-eternal, and worthy of all praise and service. The three Persons of the God-head are one in essence (Deut 6:4; Isa 43:10; 44:6-8; 45:5, 18). God is all-knowing (Psa 139:1-6; Matt 6:31-33), all-present (Psa 139:7-12; Heb 13:5), all-powerful (Job 42:2; Isa 40:28-29), sovereign (1 Ch 29:11; Dan 4:35; Acts 17:24-25), righteous (Psa 11:7; 119:137), just (Psa 9:7-8; 19:9; 50:6; 58:11), holy (Psa 99:9), immutable (Psa 102:26, 27; Mal 3:6), truthful (2 Sam 7:28; John 17:17; 1 John 5:20), loving (Jer 31:3; 1 John 4:7-12, 16), faithful (Deut 7:9; Lam 3:23; 1 John 1:9), merciful (Psa 86:15; Luke 6:36; Tit 3:5), gracious (Psa 111:4; 116:5; 1 Pet 5:10), and eternal (Deut 33:27; 1 Tim 1:17). Cults such as Mormons and Jehovah’s Witnesses deny the doctrine of the Trinity.
The Deity/Humanity of Jesus – At a point in time, the eternal Son of God added humanity to Himself, simultaneously being God and man, Creator and creature, theanthropic (John 1:1, 14:18; 8:58; 20:28; Col 2:9; Heb 1:8). Jesus is the God-man and exists in hypostatic union, as a single Person with a divine and human nature (John 1:1, 14; 1 John 4:2-3), both natures being distinct and preserved, not mixed or confused, fully God and fully man. The hypostatic union is forever, from conception onward. Jesus was supernaturally conceived by the Holy Spirit in the womb of the virgin Mary (parthenogenesis – Isa 7:14; Matt 1:23; Luke 1:26-38), who is the mother of Jesus’ humanity (Christotokos – bearer of Christ). Some see Mary as the mother of God (Theotokos – bearer of God), and though Jesus is God, His divine nature is without origin, but is eternal. This honors Mary without elevating her to a place beyond what the Scriptures teach. Jesus was a Jew, born a son of Abraham, in the line David (Matt 1:1), the promised Messiah (Matt 1:17). The baby Jesus grew in wisdom (Luke 2:40, 52), and lived a perfectly righteous life before God and man. The biblical record is that Jesus “knew no sin” (2 Cor 5:21), was “without sin” (Heb 4:15), and “in Him there is no sin” (1 John 3:5). In His humanity, Jesus walked in perfect conformity to God the Father’s holy character and divine revelation. Cults such as Mormons and Jehovah’s Witnesses deny the full humanity and deity of Jesus.
Penal Substitutionary Atonement – God the Son became man that He might redeem fallen humanity from sin and death (Mark 10:45). The Bible reveals, “In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace” (Eph 1:7; cf. Col 1:13-14; 1 Pet 1:18-19). In Jerusalem, on April 3, A.D. 33, Jesus willingly laid down His life and died a penal substitutionary death on a cross (John 3:16; 10:11, 17-18). That is, Jesus bore the penalty for our sin and died in our place, “the just for the unjust, so that He might bring us to God” (1 Pet 3:18). Jesus’ death forever satisfied every righteous demand God had toward our sin (Rom 3:24-25; Heb 10:10-14; 1 John 2:2; 4:10), and is the basis for forgiveness and reconciliation to God (Rom 5:1-2; 2 Cor 5:21; Eph 1:7; Col 1:13-14; 20-22). Christ died for the sins of everyone (John 3:16; Heb 2:9; 1 John 2:2), but only those who trust Jesus as their Savior will receive eternal life (John 3:16, 20:31; Acts 4:12). Salvation is never accomplished by what we do for God, but rather, what God has accomplished for us through the Person and work of Jesus Christ who died for our sins (John 3:16), and gives us eternal life and righteousness (John 10:28; Phil 3:9).
The Bodily Resurrection, Ascension, and Return of Jesus – After His death on the cross, Jesus was buried and resurrected bodily on the third day (Matt 20:18-19; Acts 10:39-41; 1 Cor 15:3-4, 20), never to die again (Rom 5:9). The resurrection of Jesus is essential for our salvation, for “if Christ has not been raised, your faith is worthless; you are still in your sins” (1 Cor 15:17). Forty days after Jesus’ resurrection, He ascended bodily to heaven (Acts 1:3-10), with a promise of a physical return (Acts 1:9-11). Jesus will return to earth bodily at His second coming (Rev 19:11-21), and afterwards will judge all unbelievers (Rev 20:11-15), and then make a “new heavens and a new earth, in which righteousness dwells” (2 Pet 3:13; cf. Rev 21-22).
Salvation by Grace alone, through Faith alone, in Christ alone – Jesus is the only Savior for mankind, for “there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12). God’s provision of salvation from eternal death was paid in full by the Lord Jesus Christ who willingly shed His blood and died on a cross, atoning for every human sin. Because of sin, every person is spiritually dead and powerless to change their situation (Rom 5:6-10; Eph 2:1-3). Good works have no saving merit (Isa 64:6; Gal 2:16; Eph 2:8-9; Tit 3:5). Salvation is offered to helpless, ungodly, sinners (John 3:16-18; Rom 5:6-10; Eph 2:1-2; 8-9), and is received by grace alone (Rom 4:1-5; Eph 2:8-9), through faith alone (Gal 2:16; 3:26; Eph 2:8-9; Tit 3:5), in Christ alone (John 14:6; Acts 4:12; 1 Cor 15:1-4). Salvation is “the gift of God” (Eph 2:8), and is “according to His mercy, by the washing of regeneration and renewing by the Holy Spirit” (Tit 3:5). God has prepared good works to follow our salvation (Eph 2:10; Tit 2:11-14), but they are never the condition of it (Acts 16:30-31; Eph 2:8-9; 2 Tim 1:9; Tit 3:5). The matter is simple: Salvation only comes to those who believe in Christ as their Savior (John 3:16; 14:6; 20:31; Acts 4:12; 16:30-31).
 Charles Caldwell Ryrie, Dispensationalism, Rev. and expanded. (Chicago: Moody Publishers, 1995), 247.
 It may difficult to accept, but it is possible for a believer, after being saved, to depart from sound teaching and pursue a life of sin, even becoming a worshipper of idols. Such a one does not forfeit his/her salvation, but comes under divine discipline, which can eventuate in suffering and death (1 Cor 11:30; 1 John 5:16), as well the forfeiture of eternal rewards (1 Cor 3:10-15). Though possible, this is never what God wants from His children. King Solomon is a good example of such a one. Solomon was a believer, of whom God said, “he shall be My son and I will be his father; and I will establish the throne of his kingdom over Israel forever” (1 Ch 22:10b). God worked through Solomon to build the Jewish temple (1 Ch 22:10a), write Scripture (Song of Solomon, Proverbs, Ecclesiastes), and lead the nation of Israel as God’s theocratic representative. However, because of sinful disobedience, Solomon eventually turned away from the Lord and worshipped false gods to the end of his days (1 Ki 11:1-8). The final word on Solomon was, “Solomon did what was evil in the sight of the LORD, and did not follow the LORD fully” (1 Ki 11:6). However, as a believer, Solomon is in heaven today. To deny that Solomon is in heaven today, one must either say he was never saved at all, or that he forfeited his salvation because of sin. The first view might be argued by those who hold to Lordship Salvation, and the second view by those who deny eternal security, both of which are wrong (Matt 5:19; John 10:28).
 The historical-grammatical hermeneutical approach to interpreting Scripture is the best method, as it seeks to understand the Bible from the author’s perspective as he wrote within his particular historical and cultural setting (German sitz im liben – setting in life).
 This writer is a classical dispensationalist who believes the rapture of the church precedes Jesus’ Second Coming and is the next prophetic event to occur in history (1 Th 4:13-18; Tit 2:13). The rapture of the church is a world-changing event in which the bodies of deceased Christians are resurrected (1 Th 4:13-18) and the bodies of living Christians are transformed and removed from the world (1 Cor 15:51-52; 1 Th 4:17), both meeting the Lord in the air and going to heaven to be with God forever (John 14:1-3). The rapture will be followed by seven years of worldwide tribulation (Dan 7:23; 9:24-27; Matthew chapters 24-25; Revelation chapters 6-18), in which Satan focuses his attacks on Israel (Rev 12:4-6). The seven-year tribulation will culminate in the triumphal return of Jesus as the King of kings, and Lord of lords (Rev 19:11-16), at which time, “when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne” (Matt 25:31). When Jesus returns at His second coming, He will put down all rebellion, both angelic and human, and will judge the nations of the world (Matt 25:32-46), and afterwards establish an earthly reign in righteousness in Jerusalem, on the throne of David (2 Sam 7:12, 16; Psa 89:36-37; Isa 9:6-7; Jer 23:5-6; Luke 1:31-33). Jesus’ reign on earth will last a thousand years (Rev 20:1-7). Afterwards, Jesus’ earthly kingdom will become the eternal kingdom, “when He hands over the kingdom to the God and Father, when He has abolished all rule and all authority and power” (1 Cor 15:24).
What I do as a Christian is based on my identity in Christ. The prepositional phrase, in Christ (ἐν Χριστῷ), is used 76 times in the New Testament to refer to the Christian’s new spiritual identity. But what does it mean? How do we get there?
Prior to my conversion, I was born and lived in a world of darkness. All my thoughts, values, and behaviors were tied to this world, and I fumbled around, not really knowing who I was or where I was going. This is the natural state of all people who are born into this world. When I began to read the Bible, my perception of everything was challenged. Divine viewpoint gave me insights into realities I could never know, except that God had revealed them to me. Like others before me, He opened my eyes (Luke 24:45; Acts 16:14). I became a Christian at the moment I trusted Christ as my Savior (John 3:16). That was in 1976. And I became a Christian disciple when I surrendered my life to God and began to learn His Word and live by faith (Rom 12:1-2). That began in the Summer of 1988. Since then, I’ve been working to unseat a lifetime of human viewpoint that kept me enslaved and defeated. Learning to think biblically is vital to the Christian life. Living biblically should follow. Being consistent in both is always a work in progress.
Death in Adam
When writing to Christians at Corinth, Paul said, “in Adam all die, so also in Christ all will be made alive” (1 Cor 15:22). Death is in Adam, and life is in Christ. That’s the biblical dichotomy. Dr. Mounce states, “Paul is saying that just as all of those who are in Adam are subject to physical, spiritual, and eternal death because of his sin, so all of those who are in Christ will escape the judgment of eternal death and receive instead the gift of eternal life.” To be in Adam means we are born into the family of Adam, as biological and spiritual descendants of the progenitor of the human race. To be in Adam means we are born physically alive but spiritually dead. Spiritual death means we are separated from God in time. Our spiritual death is the result of Adam’s original sin. To the Christians living in Rome, Paul wrote, “through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned” (Rom 5:12). That is, we all sinned when Adam sinned. Dr. Pentecost states, “When God views us in our position in Adam, God sees us as spiritually dead. We were born spiritually dead because the parents who begat us physically were themselves spiritually dead and could pass to us only that which they had.” As Adam’s children, we are born spiritually dead in “trespasses and sins” (Eph 2:1), and are by nature “children of wrath” (Eph 2:3), “alienated” from God (Col 1:21), helpless, ungodly, sinners, and enemies of God the Father (Rom 5:6-10). The situation is terribly bad. Furthermore, we live in a tyrannical world-system that is governed by Satan, who is “the ruler of this world” (John 12:31; 14:30; 16:11). Other Scriptures call Satan “the god of this world” (2 Cor 4:4), “the prince of the power of the air” (Eph 2:2), informing us “that the whole world lies in the power of the evil one” (1 John 5:19). All of Adam’s descendants are born under “the dominion of Satan” (Act 26:18), into his “domain of darkness” (Col 1:13a). Dr. Pentecost adds, “In these passages we see the truth presented that the one who is in Adam is also under the control of Satan: he is a part of Satan’s family; he is in Satan’s kingdom; he has his citizenship in Satan’s cosmos; he is a citizen of a rebel state.”
If we continue throughout our life and reject the gospel of grace, then at the moment of physical death our spiritual death becomes eternally fixed, and we experience the second death, which is “the lake of fire” (Rev 20:14b). The apostle John wrote, “And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (Rev 20:15). This need not happen. It’s avoidable. God offers forgiveness and new life to us who accept Jesus’ death on the cross as payment for all sin (1 John 2:2), which includes Adam’s original sin as well as the many sins we produce. Jesus said, “For the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45). Jesus shed His blood on the cross to pay our sin debt. His blood was the coin of the heavenly realm that purchased our freedom, and by it, we are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24). Though Adam’s sin brought death, Christ’s death brings life, but only to those who trust in Him as Savior.
Life in Christ
To be in Christ means a spiritual transference has occurred. This transference happened at the moment I trusted Christ as my Savior (John 3:16; Acts 4:12; Eph 2:8-9). At that moment, I was no longer in Adam, but in Christ. Scripture states, for “as many as received Him, to them He gave the right to become children of God, even to those who believe in His name” (John 1:12). And Paul wrote, “for you are all sons of God through faith in Christ Jesus” (Gal 3:26). I am fully “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24), and “reconciled to God through the death of His Son” (Rom 5:10). I am “a new creature” in Christ (2 Cor 5:17), and “born again to a living hope through the resurrection of Jesus Christ from the dead” (1 Pet 1:3). I am forgiven (Eph 1:7), have eternal life (John 10:28), and possess God’s gift of righteousness (Rom 5:17; Phil 3:9).
This also means I was transferred from Satan’s “domain of darkness” into “the kingdom of His beloved Son” (Col 1:13), and now my “citizenship is in heaven” (Phil 3:20). And I became an adopted member of God’s royal family, a member “of God’s household” (Eph 2:19), spiritually related to “the King of kings and Lord of lords” (Rev 19:16). And the “Spirit of God dwells in” me (1 Cor 3:16), which Spirit “testifies with our spirit that we are children of God” (Rom 8:16). I am among “those who have been sanctified in Christ Jesus, saints by calling, with all who in every place call on the name of our Lord Jesus Christ, their Lord and ours” (1 Cor 1:2). Yes, I’m a saint. You can call me Saint Steven. That’s me. And I am “blessed with every spiritual blessing in the heavenly places in Christ” (Eph 1:3), and was chosen “in Him before the foundation of the world (Eph 1:4). As a result of my new identity in Christ, I will never face eternal damnation, for “there is now no condemnation for those who are in Christ Jesus” (Rom 8:1). Furthermore, I know that my “God works all things together for good to those who love Him, to those who are called according to His purpose” (Rom 8:28), and that He is for me and not against me (Rom 8:31).
My good Father calls me to renew my thinking according to His Word (Rom 12:1-2), to let “the word of Christ richly dwell” within me (Col 3:16), and to take “every thought captive to the obedience of Christ” (2 Cor 10:5). I know that all Scripture is profitable to me “for teaching, for reproof, for correction, and for training in righteousness” (2 Tim 3:16). God’s Word illumines my way, as it “is a lamp to my feet and a light to my path” (Psa 119:105). It is the source of my spiritual nourishment, for by it, I am able to “grow in respect to salvation” (1 Pet 2:2), to live the sanctified life (John 17:17), and to advance to spiritual maturity (Eph 4:11-13).
And as I learn God’s Word, I am to apply it to my life as a “doer of the word” (Jam 1:22), to “live by faith” (Heb 10:38), and “not by sight” (2 Cor 5:7), trusting God and His Word more than my limited reasonings, fluctuating feelings, or everchanging circumstances (Prov 3:5-6). And when I live by faith, I know I am “pleasing to the Lord” (2 Cor 5:9), for “without faith it is impossible to please Him” (Heb 11:6a), and when I come to Him I must “believe that He is and that He is a rewarder of those who seek Him” (Heb 11:6).
As part of the royal family of God, I am “to walk in a manner worthy” of my new identity (Eph 4:1), and to “do good to all people, and especially to those who are of the household of the faith” (Gal 6:10). I know my good God blesses me with people and things to enjoy in this life (1 Tim 6:17), but my joy and strength are always found in the Giver, even if He takes away His gifts (Job 1:21). I know that joy comes from God, “For who can eat and who can have enjoyment without Him?” (Eccl 2:25). And because “God is love” (1 John 4:8b), I know He always seeks my best interests, which can include trials and hardships that burn away the dross of weak character and refines those golden qualities He desires to produce in me (Rom 3:3-5; Jam 1:2-4).
To know Him is to live for His glory (1 Cor 10:31), and to regard others as “more important” than myself (Phil 2:3-4). This selfless life is in character with that of Jesus, who “did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45), and who “humbled Himself by becoming obedient to the point of death, even death on a cross” (Phil 2:8). I am called to “walk in newness of life” (Rom 6:4), and to present myself “to God as those alive from the dead” and to serve as an “instrument of righteousness to God” (Rom 6:13), as one “created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them” (Eph 2:10). As I consistently live the Christian life, I will advance to the place of spiritual maturity (Eph 4:13), which glorifies God to the maximum (1 Cor 6:20; 1 Pet 4:16), and edifies others for their spiritual betterment (1 Th 5:11).
As a Christian, I know there is no better life, no higher calling, no nobler pursuit, than that which I live in my daily walk with the God of the universe who called me “out of darkness and into His marvelous light” (1 Pet 2:9; cf. Eph 4:8-9). Such a life of devotion to God and service to others keeps me from ruminating on the fallen world and my own failings, which only serve to bring me down when I consider them for too long.
Lord, I pray that as I continually think on these things and see myself in the light of Your Word, that I will reach the place of maturity where Your Word is more real than my feelings, frustrations, or circumstances. I pray that in all things, You will be glorified, others will be edified, and that I will develop a personal sense of destiny in connection with You and Your plan for my life. I ask in Jesus’ name, amen.
 For those who reject God and His Word, they are left with humanistic systems in which people are classified by artificial social constructs (i.e., race, gender, age, socio-economic status, etc.). Such systems are not only misleading, but they tend to divide people in ways that are often harmful. Only God’s Word provides a picture of reality, by which we can orient to God and the world in which we live.
 William D. Mounce, Mounce’s Complete Expository Dictionary of Old & New Testament Words (Grand Rapids, MI: Zondervan, 2006), 6.
 J. Dwight Pentecost, Things Which Become Sound Doctrine (Grand Rapids, MI: Kregel Publications, 1996), 41.
 The command to believe on the Lord Jesus Christ for salvation presupposes intelligence and the ability to exercise one’s volition. Children and those who are mentally disabled lack the intellectual and volitional capacity to make a decision for or against Christ; therefore, they are not held accountable for sin. An often-cited biblical precedent on this matter is found in the life of King David who lost a newborn son as a result of his adulterous affair with Bathsheba and the murder of her husband Uriah. David was guilty of horrible sin, but he had a sensitive heart and was very concerned for his child. David said, “While the child was still alive, I fasted and wept; for I said, ‘Who knows, the LORD may be gracious to me, that the child may live.’ “But now he has died; why should I fast? Can I bring him back again? I will go to him, but he will not return to me” (2 Sam 12:22-23). While the child was alive, David prayed to God to be gracious “that the child may live.” However, after the child died, David expressed optimism by saying “I will go to him, but he will not return to me.” David was thinking of heaven, where he knew his infant son had gone. A good book on this subject is Safe in the Arms of Jesus by Dr. Robert Lightner.
The righteous man who walks in his integrity; how blessed are his children after him. (Prov 20:7)
Words are the currency of the heart, for by them, we reveal our moral wealth or poverty. For some, a person’s word is gold. We trust what they say is true and that they will keep their promises, even at great cost to themselves. Faithfulness to keep a promise is a measure of one’s integrity. God wants us to have integrity, because He has integrity. To say God has integrity means He is honest in nature, that He always speaks truth, and that He is faithful to keep His Word. Because of who He is, God does not lie, and when He makes a promise, He always keeps it. The Bible reveals, “God is not a man, that He should lie, nor a son of man, that He should repent; has He said, and will He not do it? Or has He spoken, and will He not make it good?” (Num 23:19; cf. 1 Sam 15:29). Elsewhere it is written that God “cannot lie” (Tit 1:2), and that it “is impossible for God to lie” (Heb 6:18a). Scripture reveals that even “if we are faithless, He remains faithful, for He cannot deny Himself” (2 Tim 2:13). This reveals the character and immutability of God as well as the integrity of His Word, which is comforting to His people, especially since there is much falsehood and many promise-breakers in the world.
As Christians, God calls us to be like Him, to “speak the truth in love” (Eph 4:15) and to keep our promises to others. Warren Wiersbe writes, “The foundations of society today are eroding because of unkept promises, whether they be official contracts, marriage vows, political pledges, or words spoken on the witness stand. We expect the Lord to keep His promises, and He expects us to keep ours. Truth is the cement that holds society together.” But truthful lips and a faithful life are the fruit of a heart that is filled with God and His Word; a heart committed to walk in godly integrity.
In Psalm 15, David writes about the one “who walks with integrity, and works righteousness, and speaks truth in his heart” (Psa 15:2). One of the characteristics of the person who walks with integrity is that, “he swears to his own hurt and does not change” (Psa 15:4b). Other translations read, “he keeps his word whatever the cost” (Psa 15:4 CSB), and “he makes firm commitments and does not renege on his promise” (Psa 15:4 NET), and “keeps an oath even when it hurts, and does not change their mind” (Psa 15:4 NIV). This behavior describes a mature believer who has a well-developed walk with the Lord. Concerning Psalm 15:4, Dr. Allen Ross comments:
Here the psalmist is dealing with faithfulness, keeping one’s word, even if it proves costly or inconvenient. The righteous must not change their mind to avoid an unexpected painful outcome; they must keep their word even if it means they suffer loss of some kind. In fact, to take an oath and not keep it would be to take the name of the LORD in vain. It would be better not to take the oath in the first place if possible.
The Christian who has a deep concern for integrity, truth, and faithfulness will keep his/her word, for honor is of more value than the pain of loss, whatever it may be. Solomon tells us, “Better is a poor man who walks in his integrity than he who is perverse in speech and is a fool” (Prov 19:1), and, “Better is the poor who walks in his integrity than he who is crooked though he be rich” (Prov 28:6). This second proverb reveals a situation where a person chose godly integrity over crookedness, even though it resulted in financial poverty.
Three closing points. First, having Christian integrity does not mean we become sinless. As Christians, we still possess our fallen natures, live in a fallen world, and face temptations and attacks from various sources that seek to undermine our walk with God. Even the godliest of saints sin (i.e., Moses, David, Peter, John, etc.). The reality is there will be times when we fail to live by godly integrity, when we fail to keep our word, both to the Lord and others. But relapse does not have to mean collapse, for if there is humility, we can come before God’s “throne of grace, so that we may receive mercy and find grace to help in time of need” (Heb 4:16). And if we confess our sins to Him, “He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). Second, our failings, though many, do not destroy the Lord’s faithfulness to us, for though “we are faithless, He remains faithful, for He cannot deny Himself” (2 Tim 2:13). God has blessed us with many promises (2 Pet 1:4), and He has perfect integrity, always keeps His Word and never fails. Third, God wants us to develop godly integrity so our character and life measure up to His righteous standards as revealed in Scripture. But developing godly integrity is the pursuit of a lifetime, as we make moment by moment choices to submit ourselves to God, to learn and live His Word, to be honest in who we are, to speak truth in love, and to keep our promises to others, even if the cost is great. As Christians who want to serve the Lord, may we rise to pursue such an honorable life, for God’s glory, and the benefit of others.
 Warren W. Wiersbe, Be Counted, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 133.
 The believer’s walk (הָלַךְ halak) is idiomatic of his/her behavior or lifestyle. It is the fruit of life that reveals the root of the heart. In this context, righteousness (צֶדֶק tsedeq) refers to a life in ethical conformity to God and His Word. And truth (אֱמֶת emeth) denotes what is dependable or reliable, and refers to God’s absolute and unchanging Word, that should fill the heart of the believer.
 Allen P. Ross, A Commentary on the Psalms 1–89: Commentary, vol. 1, Kregel Exegetical Library (Grand Rapids, MI: Kregel Academic, 2011–2013), 393.
 Moses sinned when he disobeyed God by striking the rock twice rather than speaking to it (Num 20:6-11). David sinned when he had an affair with Bathsheba and murdered her husband Uriah (2 Sam 11:1-17), as well as when he took a census in Israel (1 Ch 21:1-8). Peter resisted Christ going to the cross (Matt 16:21-23), and later denied Him three times (Luke 22:54-61). John was rebuked twice for worshipping an angel (John 19:10; 22:8-9).
There’s a wonderful passage in the book of Ezra that tells us something about this righteous man that God used to bless others. We learn, “Ezra had set his heart to study the law of the LORD and to practice it, and to teach His statutes and ordinances in Israel” (Ezra 7:10). The Hebrew verb כּוּן kun, translated set, means “to prepare, make ready…to erect, set up…determine, to fix something.” Other translations render the verb as determined (CSB), dedicated (NET), and devoted (NIV). This determination speaks of an inward decision by Ezra to do three things: 1) to study the law of the LORD, 2) to practice it, and 3) to teach it to others. Laney states, “The order is significant. A person cannot practice what he has not thoroughly studied; and he should not teach principles he has not carefully applied.”
As a priest, Ezra was modeling God’s intention for him, “For the lips of a priest should preserve knowledge, and men should seek instruction from his mouth; for he is the messenger of the LORD of hosts” (Mal 2:7). There is direct relevance for us as Christians, for Jesus “has made us to be a kingdom, to serve as priests to His God and Father” (Rev 1:6). Righteousness is a choice to learn God’s Word, to live God’s Word, and to instruct others to do the same.
Learn God’s Word. First, “Ezra had set his heart to study the law of the LORD.” To study the law of the LORD is simply to study His written Word. This kind of devotion and study lasts a lifetime, for one cannot adequately grasp God’s Word in a few lessons. A devoted life of studying God’s Word was held by others in the Old Testament. David writes of the godly person, whose “delight is in the law of the LORD, and in His law, he meditates day and night” (Psa 1:2). And the benefit of such activity is that the dedicated person “will be like a tree firmly planted by streams of water, which yields its fruit in its season and its leaf does not wither; and in whatever he does, he prospers” (Psa 1:3). Another psalmist wrote, “O how I love Your law! It is my meditation all the day” (Psa 119:97). Paul told Timothy, “Study to shew yourself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Tim 2:15 KJV). A little further on in his letter, Paul said, “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; 17 so that the man of God may be adequate, equipped for every good work” (2 Tim 3:16-17).
Live God’s Word. Second, Ezra sought “to practice” what he’d learned from God’s Word. There’s an axiom that we cannot live what we do not know, and learning God’s Word necessarily precedes living His will. Of course, it is possible to study God’s Word and never apply it. This is why James wrote, saying, “But prove yourselves doers of the word, and not merely hearers who delude themselves” (Jam 1:22). Biblical wisdom is the application of God’s Word to everyday life. Jesus communicated this, saying, “everyone who hears these words of Mine and acts on them, may be compared to a wise man who built his house on the rock” (Matt 7:24). Learning and doing. That’s the order. Warren Wiersbe writes, “If our knowledge of the truth doesn’t result in obedience, then we end up with a big head instead of a burning heart (1 Cor 8:1; Luke 24:32); and truth becomes a toy to play with, not a tool to build with. Instead of building our Christian character, we only deceive ourselves and try to deceive others (1 John 1:5–10).”
Share God’s Word. Ezra went a third step, as he sought “to teach” other believers how to live the truth of God’s Word. If the next generation of believers are to be effective, they need to know God’s Word and how to live it. This was true in Ezra’s day, and it’s certainly true in ours. But such biblical communication should not be limited to the church pulpit or seminary classroom. Sharing God’s Word should be something practiced by all growing Christians. What’s interesting is that that apostle Paul built on what Timothy’s mother and grandmother had taught him in the home. Paul said to Timothy, “I am mindful of the sincere faith within you, which first dwelt in your grandmother Lois and your mother Eunice, and I am sure that it is in you as well…and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus” (2 Tim 1:5; 3:15).
In closing, may we all model this simple formula for godliness and success, diligently studying the Scriptures, applying what we learn as we grow, and sharing that knowledge with others. This is what Paul hoped Timothy would do, as he encouraged him to “Retain the standard of sound words which you have heard from me, in the faith and love which are in Christ Jesus. Guard, through the Holy Spirit who dwells in us, the treasure which has been entrusted to you” (2 Tim 1:13-14). Not only was Timothy to retain and guard the treasure of God’s Word in his heart, but he was to pass it on to others, as Paul stated, “The things which you have heard from me in the presence of many witnesses, entrust these to faithful men who will be able to teach others also” (2 Tim 2:2).
Spirituality is the life the Christian enjoys when properly living in dependence upon the Holy Spirit and walking according to Scripture. This advance assumes one has believed in Christ as Savior and has spiritual life (John 3:16; 6:28-29; 20:31; Acts 4:12; Rom 5:6-10; Eph 2:8-9; Tit 3:5; 1 Pet 1:3, 23). Salvation is by grace alone, through faith alone, in Christ alone. Only Christ’s atoning work on the cross is sufficient to satisfy God’s righteous demands toward our sin (1 John 2:2). No works are necessary for us to be saved. We need only Christ. When the Philippian Jailer asked the apostle Paul, “What must I do to be saved?” (Acts 16:30). Paul replied, “Believe in the Lord Jesus, and you will be saved” (Acts 16:31). Believing in Christ means we trust Him to do for us that which we cannot do for ourselves; to save us. It means we trust solely in Him and nothing more. Though good works should follow our salvation, they are never the condition of it.
Once we are born again, God desires that we advance to spiritual maturity, which glorifies Him and blesses us and others. The information taught in this article applies only to the Christian, for “The unbeliever does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned” (1 Cor 2:14 NET; cf. John 8:43-44).
The advance to spiritual maturity is a process that takes time as Christians learn and live God’s Word on a regular basis. There is always opposition, for we live in a fallen world and are confronted with many obstacles and distractions that seek to push or pull us away from God. Though constant distractions are all around us, we move forward by “destroying speculations and every lofty thing raised up against the knowledge of God, and are taking every thought captive to the obedience of Christ” (2 Cor 10:5). Bringing our thoughts into captivity means focusing our minds on God and His Word (Isa 26:3; Prov 3:5-6; Col 3:1-2), and not allowing our thoughts to be bogged down and trapped with the cares of this world (Matt 6:25-34). Biblically, several things are necessary for us to reach spiritual maturity, and these are as follows.
Be in submission to God. Scripture tells us to “Submit to God” (Jam 4:7), and to “present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Rom 12:1). Submission is a will surrendered to the will of another. Being in submission to God is a sign of positive volition that we’ve prioritized our relationship with Him above all else, and that we trust Him to guide and provide in all things. Like a good friend, He is naturally in our thoughts, and we live every day conscious of Him, being sensitive to what may offend, and making every effort to please Him through a life of faith. When we yield to God, His Word opens up to us, as Jesus said, “If anyone is willing to do His will, he will know of the teaching, whether it is of God or whether I speak from Myself” (John 7:17; cf. Luke 24:45; Acts 16:14; 1 John 5:20).
Continually study God’s Word. Ezra, the priest, was one who “had set his heart to study the law of the LORD and to practice it, and to teach His statutes and ordinances in Israel” (Ezr 7:10). The growing believer is one whose “delight is in the law of the LORD, and in His law he meditates day and night” (Psa 1:2). As Christians, we understand that “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work” (2 Tim 3:16-17). We cannot live what we do not know, and learning God’s Word necessarily precedes living His will. From regeneration onward, we study God’s Word in order to grow spiritually, that we might reach Christian maturity. God helps His people by means of Pastors and Teachers (Eph 4:11), whom He has given to His church “for the equipping of the saints for the work of service, to the building up of the body of Christ; until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature person, to the measure of the stature which belongs to the fullness of Christ” (Eph 4:12-13). Pastors and Teachers have an obligation to communicate God’s Word accurately. Christians have the individual responsibility of studying God’s Word in order to live the best life and grow to maturity (2 Tim 2:15; Heb 5:12-14; 1 Pet 2:2; 2 Pet 3:18).
Live by faith. Faith as a verb (πιστεύω pisteuo) means to believe, trust, or have confidence in someone or something. It is used of trust in God (Heb 11:6; cf. Rom 4:3), Jesus (Acts 16:31; 1 Pet 1:8), and Scripture (John 2:22). Faith as a noun (πίστις pistis) often refers to that which evokes trust. It is used with reference to God who is trustworthy (Rom 3:3; 4:19-21), and of people who possess faith (Matt 9:2, 22; 21:21). It is also used of Scripture itself as a body of reliable teaching (Acts 14:22; 16:5; Rom 14:22; Gal 1:23; 2 Tim 4:7). Faith as an adjective (πιστός pistos), describes someone who is trustworthy or dependable. The word is used both of man (Matt 25:23; 1 Cor 4:17; Col 1:7; 1 Tim 1:12), and God (1 Cor 1:9; 10:13; 2 Tim 2:13; Heb 10:23; Rev 1:5). Living by faith means we trust God at His Word. Christian faith starts with knowledge, as Paul wrote, “faith comes by hearing, and hearing by the word of God” (Rom 10:17 KJV). The writer to the Hebrews states, “But my righteous one shall live by faith; and if he shrinks back, my soul has no pleasure in him” (Heb 10:38; cf. Heb 3:7—4:2), for “without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him” (Heb 11:6). It is possible to learn God’s Word and not believe it. For example, the Exodus generation heard God’s Word and understood it; however, “the word they heard did not profit them, because it was not united by faith in those who heard” (Heb 4:2). Our faith is effective when God’s Word is more real and dominant than our experiences, feelings, or circumstances.
Do not Love the World. The apostle John warns Christians, saying, “Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world” (1 John 2:15-16). When John writes and tells the Christian “Do not love the world”, he’s not talking about the physical planet. The Greek word κόσμος kosmos as it is used by the apostle John and others most often refers to “that which is hostile to God…lost in sin, wholly at odds with anything divine, ruined and depraved.” The world, or world-system, originated with Satan and consists of those philosophies and values that perpetually influence humanity to think and behave contrary to God and His Word. The world-system is mankind and society functioning without God, and is first and foremost a mindset that is antithetical to divine viewpoint. Lewis S. Chafer explains:
The kosmos is a vast order or system that Satan has promoted which conforms to his ideals, aims, and methods. It is civilization now functioning apart from God-a civilization in which none of its promoters really expect God to share; who assign to God no consideration in respect to their projects, nor do they ascribe any causality to Him. This system embraces its godless governments, conflicts, armaments, jealousies; its education, culture, religions of morality, and pride. It is that sphere in which man lives. It is what he sees, what he employs. To the uncounted multitude it is all they ever know so long as they live on this earth. It is properly styled “The Satanic System” which phrase is in many instances a justified interpretation of the so-meaningful word, kosmos.
Satan’s world system is a spiritual darkness that envelopes and permeates the human race, influencing every aspect of thought and behavior in such a way that the depraved nature of man is magnified while God is excluded. We should be careful to understand that Satan’s system is a buffet that offers something for everyone who rejects God, whether he is moral or immoral, religious or irreligious, educated or simple, rich or poor. Satan is careful to make sure there’s even something for the Christian in his world-system, which is why the Bible repeatedly warns the believer not to love the world or the things in the world. We are to be set apart (Col 2:8; Jam 1:27; 4:4; 1 John 2:15-16). Robert Lightner states:
The world is the Christian’s enemy because it represents an anti-God system, a philosophy that is diametrically opposed to the will and plan of God. It is a system headed by the devil and therefore at odds with God (2 Cor 4:4). Likewise, the world hates the believer who lives for Christ (John 17:14). The Lord never kept this a secret from his own. He told them often of the coming conflict with the world (e.g., John 15:18-20; 16:1-3; 32-33; cf. 2 Tim 3:1-12). It is in this wicked world we must rear our families and earn our livelihoods. We are in it, yet are not to be a part of it.
Do not Quench the Spirit. Paul wrote to the church at Thessalonica and said, “Do not quench the Spirit” (1 Th 5:19). The word “quench” translates the Greek word σβέννυμι sbennumi which means to “stifle or suppress.” The word carries the idea of dowsing water on a fire so as to extinguish it. To “quench the Spirit” is to resist His revealed will and not follow as He leads. The Holy Spirit wants to work in our lives, but we must let Him have His way, and this means yielding, or submitting to Him on a regular basis, as opportunity permits; however, the Spirit does not force us to be spiritual, therefore He can be resisted. John Walvoord states, “Quenching the Spirit may simply be defined as being unyielded to Him, or saying, ‘No.’ The issue is, therefore, the question of willingness to do His will.”
Do not Grieve the Spirit. To the church at Ephesus, Paul wrote, “Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption” (Eph 4:30). The Spirit is a Person, and He is grieved with us as Christians when we sin and act contrary to His holy character. Our sin hurts our relationship with Him and hinders His work in our lives. Grieving the Spirit is a willful act on our part when we think and behave sinfully. John Walvoord writes:
The Scriptures often testify to the fact that the Spirit of God is holy and that He is a person. The indwelling presence of this holy person constitutes the body of a believer a temple of God. In the nature of the case, the presence of sin in any form grieves the Holy Spirit. Accordingly, when the Christian is exhorted to “grieve not the Holy Spirit of God, in whom ye were sealed unto the day of redemption” (Eph 4:30), it is an appeal to allow nothing in his life contrary to the holiness of the Spirit. It is clear that the one cause of grieving the Holy Spirit is sin.
When the Christian is walking as he should, according to Scripture, then the Holy Spirit can work through him to touch the lives of others. When the Christian commits sin, then the Spirit is grieved and His ministry to others is diminished, and the Spirit must then begin to work on the heart of the Christian to bring him back into fellowship. Lewis S. Chafer states, “Sin destroys spirituality. It is necessarily so; for where sin is tolerated in the believer’s daily life, the Spirit, who indwells him, must then turn from His blessed ministry through him, to a pleading ministry to him.”
Restore Broken Fellowship with God Through Confession of Personal Sin. All believers sin, and there are none who attain perfection in this life (Pro 20:9; Eccl 7:20; 1 John 1:8-10). For this reason, familial forgiveness is necessary for a healthy relationship with God. David understood the folly of trying to conceal his sins, which resulted in psychological disequilibrium and pain; however, when he confessed his sin, God forgave him (Psa 32:2-5). John wrote, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). God forgives because it is His nature to do so, for He “merciful and gracious, slow to anger and abundant in lovingkindness and truth” (Psa 86:15; cf. Psa 103:8-14). And He is able to forgive because Christ has atoned for our sins at the cross, satisfying the Father’s righteous demands regarding our offenses. The apostle John wrote, “My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; 2 and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world” (1 John 2:1-2). The challenge for many believers is to trust God at His word and accept His forgiveness and not operate on guilty feelings. William MacDonald states:
The forgiveness John speaks about here [i.e., 1 John 1:9] is parental, not judicial. Judicial forgiveness means forgiveness from the penalty of sins, which the sinner receives when he believes on the Lord Jesus Christ. It is called judicial because it is granted by God acting as Judge. But what about sins which a person commits after conversion? As far as the penalty is concerned, the price has already been paid by the Lord Jesus on the cross of Calvary. But as far as fellowship in the family of God is concerned, the sinning saint needs parental forgiveness, that is, the forgiveness of His Father. He obtains it by confessing his sin. We need judicial forgiveness only once; that takes care of the penalty of all our sins—past, present, and future. But we need parental forgiveness throughout our Christian life.
Be Filled with the Spirit. Paul wrote to Christians, “don’t get drunk with wine, which leads to reckless actions, but be filled by the Spirit” (Eph 5:18 CSB). If a believer consumes too much alcohol, it can lead to cognitive impairment and harmful behavior. But the believer who is filled with the Spirit will possess divine viewpoint and manifest the fruit of godliness, worship, and thankfulness to the Lord (Eph 5:19-20). Being filled with the Spirit means being guided by Him rather than our own desires or the desires of others. The Spirit’s guidance is always according to Scripture. Being filled with the Spirit does not mean we have more of Him, but that He has more of us, as we submit to His leading. Warren Wiersbe comments:
“Be filled with the Spirit” is God’s command, and He expects us to obey. The command is plural, so it applies to all Christians and not just to a select few. The verb is in the present tense, “keep on being filled”, so it is an experience we should enjoy constantly and not just on special occasions. And the verb is passive. We do not fill ourselves but permit the Spirit to fill us. The verb “fill” has nothing to do with contents or quantity, as though we are empty vessels that need a required amount of spiritual fuel to keep going. In the Bible, filled means “controlled by.” “They… were filled with wrath” (Luke 4:28) means “they were controlled by wrath” and for that reason tried to kill Jesus. “The Jews were filled with envy” (Acts 13:45) means that the Jews were controlled by envy and opposed the ministry of Paul and Barnabas. To be “filled with the Spirit” means to be constantly controlled by the Spirit in our mind, emotions, and will…But how can a person tell whether or not he is filled with the Spirit? Paul stated that there are three evidences of the fullness of the Spirit in the life of the believer: he is joyful (Eph. 5:19), thankful (Eph. 5:20), and submissive (Eph. 5:21–33). Paul said nothing about miracles or tongues, or other special manifestations.
Lewis S. Chafer wrote:
To be filled with the Spirit is to have the Spirit fulfilling in us all that God intended Him to do when he placed Him there. To be filled is not the problem of getting more of the Spirit: it is rather the problem of the Spirit getting more of us. We shall never have more of the Spirit than the anointing which every true Christian has received. On the other hand, the Spirit may have all of the believer and thus be able to manifest in him the life and character of Christ. A spiritual person, then, is one who experiences the divine purpose and plan in his daily life through the power of the indwelling Spirit. The character of that life will be the out-lived Christ. The cause of that life will be the unhindered indwelling Spirit (Eph 3:16-21; 2 Cor 3:18).
Charles Ryrie states:
To be filled with the Spirit means to be controlled by the Spirit. The clue to this definition is found in Ephesians 5:18 where there is contrast and comparison between drunkenness and Spirit-filling. It is the comparison which gives the clue, for just as a drunken person is controlled by the liquor which he consumes, so a Spirit-filled Christian is controlled by the Spirit. This will cause him to act in ways which are unnatural to him, not implying that such ways will be erratic or abnormal, but asserting that they will not be the ways of the old life. Control by the Spirit is a necessary part of spirituality.
Walk in the Spirit. Paul wrote, “walk by the Spirit, and you will not carry out the desire of the flesh” (Gal 5:16). In this passage walking is a metaphor for daily living, which can be influenced by God (Deut 5:33; 10:12), other righteous persons (Prov 13:20), sinners (Psa 1:1; Pro 1:10-16; 1 Cor 15:33), or one’s own sin nature (Gal 5:17-21). To walk in the Spirit means we depend on His counsel to guide and power to sustain as we seek to do His will. The Spirit most often guides us directly by Scripture. Jesus, speaking of the ministry of the Holy Spirit, said, “the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you” (John 14:26). The Holy Spirit helps the Christian know the Word of God, and to recall Scripture when needed for guidance. The Holy Spirit also works through mature believers—whose thinking is saturated with God’s Word—to help provide sound biblical advice for others. Warren Wiersbe states:
The New Testament calls the Christian life a “walk.” This walk begins with a step of faith when we trust Christ as our Savior. But salvation is not the end—it’s only the beginning—of spiritual life. “Walking” involves progress, and Christians are supposed to advance in the spiritual life. Just as a child must learn to walk and must overcome many difficulties in doing so, a Christian must learn to “walk in the light.”
Charles Ryrie adds:
Constant dependence on the power of the indwelling Spirit of God is essential to spiritual growth and victory. By its very nature, walking is a succession of dependent acts. When one foot is lifted in order to place it front of the other one, it is done in faith—faith that the foot that remains on the ground will support the full weight of the body. You can only walk by the exercise of faith. You can live the Christian life only by dependence on the Holy Spirit. Such dependence will result in the Spirit’s control over the deeds of the flesh (Gal 5:17-21) and the Spirit’s production of the fruit of the Spirit (vv. 22-23). Dependence on the power of God and effort on the part of the believer are not mutually exclusive. Self-discipline and Spirit-dependence can and must be practiced at the same time in a balanced spiritual life. Dependence itself is an attitude, but that attitude does not come automatically; it usually requires cultivation. How many genuine Christians there are who live day after day without even sensing their need of dependence on Him. Experience, routine, pride, self-confidence all tend to drag all of us away from that conscious dependence on God which we must have in order to live and act righteously.
Accept God’s Trials. Paul wrote, “we exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope” (Rom 5:3-4). James said, “Consider it a great joy, my brothers, whenever you experience various trials, knowing that the testing of your faith produces endurance. But endurance must do its complete work, so that you may be mature and complete, lacking nothing” (Jam 1:2-4 CSB). The Lord uses the fire of trials to burn away the dross of our weak character and to refine those golden qualities consistent with His character. The growing believer learns to praise God in and for the trials, knowing He uses them to strengthen our faith and develop us into spiritually mature Christians. Trials can make us bitter or better, depending on how we respond to them.
Pray to God. Prayer is essential to spiritual growth as we need to have upward communication with God to express ourselves to Him. Prayer is the means by which we make requests to God, believing He has certain answers ready for us, and that we just need to ask (Jam 4:2). Scripture directs us to “pray without ceasing” (1 Th 5:17), and “pray at all times in the Spirit” (Eph 6:18; cf. Jude 1:20). To pray in the Spirit means we pray in the power of the Holy Spirit as He directs and energizes our prayer life.
Worship and Give Thanks to the Lord. The writer to the Hebrews stated, “let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name” (Heb 13:15). And Paul wrote to the Christians at Thessalonica, saying, “in everything give thanks; for this is God’s will for you in Christ Jesus” (1 Th 5:18). To give thanks (εὐχαριστέω eucharisteo) is to have a daily attitude of gratitude toward God for His goodness and mercy toward us. Part of this attitude comes from knowing “that God works all things to work together for good to those who love God, to those who are called according to His purpose” (Rom 8:28). God does this because He “is for us” (Rom 8:31).
Fellowship with Other Believers. The writer of Hebrews states, “let us consider how to stimulate one another to love and good deeds, not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more as you see the day drawing near” (Heb 10:24-25). Spiritual growth ideally happens in community, for God expects us to exercise our spiritual gifts for the benefit of others (see Rom 12:10-13; 14:19; Eph 4:32; Phil 2:3-4; 1 Th 5:11-15).
Serve Others in Love. We are part of the body of Christ and God calls us to love and serve each other. Paul wrote, “you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another” (Gal 5:13), and “while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith” (Gal 6:10). Peter states, “As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God” (1 Pet 4:10). As Christians, we are told, “Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; do not merely look out for your own personal interests, but also for the interests of others” (Phil 2:3-4).
Take Advantage of the Time God Gives. Time is a resource we should manage properly. Paul writes, “Be careful how you walk, not as unwise men but as wise, making the most of your time, because the days are evil” (Eph 5:15-16). Solomon wrote, “Whatever you find to do with your hands, do it with all your might, because there is neither work nor planning nor knowledge nor wisdom in the grave, the place where you will eventually go” (Ecc 9:10 NET). God has determined the length of our days, as David wrote, “in Your book were all written the days that were ordained for my life when as yet there was not one of them” (Psa 139:16). Every moment is precious and we must make sure our days are not wasted on meaningless pursuits, but on learning God’s Word, living His will, and loving those whom the Lord places in our path.
As Christians, we will face ongoing worldly distractions in our lives which are designed by Satan to prevent spiritual growth. We have choices to make on a daily basis, for only we can choose to allow these distractions to stand between us and the Lord. As Christians, we experience our greatest blessings when we reach spiritual maturity and utilize the rich resources God has provided for us. However, learning takes time, as ignorance gives way to the light of God’s revelation. Frustration is often the handmaiden of ignorance, but spiritual success comes with knowledge of God and His Word.
So, there I was, up at 2:30 AM studying my Bible (my normal study time from 2-5 AM), when I read the words of the psalmist, who said, “My eyes anticipate the nighttime hours, that I may meditate on Your Word” (Psa 119:148). My heart leapt. I’m not alone. Praise God! I’d found an ancient soulmate; a companion whose study habits were similar to mine. Of course, I had to dig a little deeper to understand my new found friend.
The psalmist tells us he anticipates the nighttime hours when he can devote himself to thinking on Scripture. The Jews, like Greeks and Romans, commonly broke the night into military watch times (three to four hours each). The time mentioned here would have been “the last watch from two to six o’clock…[and] the plural indicates that the small hours were regularly used in this way by the psalmist.” Earl Radmacher writes, “Accompanying the prevailing prayer of the psalmist was a meditation in the Word of God. Prayer and reading the Word preceded the dawning of the day and continued unto the watches of the night. That is the secret of getting a hold on God.” Amen. The quiet time of the early morning, after a good night’s rest, provided an ideal time for the psalmist to study God’s Word. His mind was fresh and focused, and he could give God his best attention. His time of devotion renewed him on the inside, and transformed him into a godly character on the outside, as God’s Word was integrated into his relationships and daily activities.
From other portions of his psalm, the writer explained that Scripture had a strengthening and revitalizing effect on him. He expressed this through repetition, saying, “My soul cleaves to the dust; revive me according to Your word” (Psa 119:25), and “My soul weeps because of grief; strengthen me according to Your word” (Psa 119:28), and “This is my comfort in my affliction, that Your word has revived me” (Psa 119:50), and “I am exceedingly afflicted; revive me, O LORD, according to Your word” (Psa 119:107), and “Sustain me according to Your word, that I may live” (Psa 119:116a), and “Plead my cause and redeem me; revive me according to Your word” (Psa 119:154). The idea in these verses is that this believer recharged his battery by means of God’s Word, which is “alive and powerful” (Heb 4:12). When faced with grief or affliction, he wisely cried out to the Lord for strength. The benefit was a knowledge of God and His Word, a spiritual life recharged, and a soul set free to walk unhindered with the Lord.
Elsewhere, David and Jeremiah mentioned the benefits of meditating on God’s Word. Of the blessed person, David said, “his delight is in the law of the LORD, and in His law, he meditates day and night” (Psa 1:2). And the profit of a life devoted to thinking on Scripture is that “He will be like a tree firmly planted by streams of water, which yields its fruit in its season and its leaf does not wither; and in whatever he does, he prospers” (Psa 1:3). The believer who is rooted in God’s Word will draw vital nourishment from its ever-flowing stream. Jeremiah used similar language (Jer 17:7-8), and adds, “and it will not fear when the heat comes; but its leaves will be green, and it will not be anxious in a year of drought nor cease to yield fruit” (Jer 17:8). Here is a picture of spiritual strength and health.
May we learn from the psalmist and structure our lives in such a way that we devote ourselves to the study of God’s Word. I pray we see Scripture as the fuel that sustains the fire of our spiritual lives. And as His fire burns within, it will naturally glow for others to see, and will warm the hearts of those who need His truth, love, and goodness.
The Bible repeatedly emphasizes the importance of choosing a righteous life and righteous friends. Solomon wrote, “The righteous choose their friends carefully, but the way of the wicked leads them astray” (Prov 12:26 NIV). Elsewhere, Solomon said, “He who walks with wise men will be wise, but the companion of fools will suffer harm” (Prov 13:20). The word walk translates the Hebrew verb הָלַךְ halak, which here refers to “a lifestyle, [or] a pattern of conduct.” Our lifestyle is influenced by our friends, who reinforce our path, either for good or harm. The one who chooses wise friends will gain wisdom and be blessed. A wise person—biblically speaking—is one who fears the Lord (Prov 1:7a), whereas, “fools despise wisdom and instruction” (Prov 1:7b). The wise person receives “instruction in wise behavior, doing what is right, just, and fair” (Prov 1:3), and this according to the standard of God’s Word. Simply stated, the biblically wise person is the one who learns and lives God’s Word on a regular basis. Jesus said, “everyone who hears these words of Mine and acts on them, may be compared to a wise man who built his house on the rock” (Matt 7:24).
There is a danger in choosing foolish friends, for the one who befriends a fool will end a fool, and this with injury. Jesus said, “Everyone who hears these words of Mine and does not act on them, will be like a foolish man who built his house on the sand” (Matt 7:26). Dwight Pentecost states, “A fool is not necessarily one who is marked by a low IQ but one who leaves God out of his consciousness…The fool is the man who does not take God into consideration in every area of his life.” Merrill F. Unger adds, “The ‘fool’ is not so much one lacking in mental powers, as one who misuses them; not one who does not reason, but reasons wrongly. In Scripture the ‘fool’ primarily is the person who casts off the fear of God and thinks and acts as if he could safely disregard the eternal principles of God’s righteousness (Psa 14:1; Prov 14:9; Jer 17:11; etc.).”
As Christians, we choose what paths we take. Biblically, there is a righteous path and a wicked path, and we must choose the former and avoid the latter. David wrote, “Blessed is the man who does not walk in the counsel of the wicked, nor stand in the path of sinners, nor sit in the seat of scoffers!” (Psa 1:1; cf. Prov 4:14-17). David generally made good choices throughout his life, and this meant avoiding wicked people. He said, “I do not sit with deceitful men, nor will I go with pretenders. I hate the assembly of evildoers, and I will not sit with the wicked” (Psa 26:4-5). Elsewhere he said, “He who practices deceit shall not dwell within my house; he who speaks falsehood shall not maintain his position before me” (Psa 101:7).
The psalmist also wrote, “I am a companion of all those who fear You, and of those who keep Your precepts” (Psa 119:63). Allen Ross writes, “The psalmist’s loyalty to the LORD also finds expression in his association with other believers—he is a companion (חָבֵר) to all who fear the LORD, meaning those who keep his commandments. The tie that binds the devout together is the commitment to keep God’s commands.” And Charles Spurgeon adds, “We can hardly hope to be right in the future unless we are right now. The holy man spent his nights with God and his days with God’s people. Those who fear God love those who fear him, and they make small choice in their company so long as the men are truly God-fearing.”
In the New Testament we learn about the good choices Christians were making as they “were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer” (Acts 2:42). The words continually devoting themselves translates the Greek word προσκαρτερέω proskartereo, which denotes steadfast commitment and constant devotion. The two things these Christians were constantly devoted to were: 1) the apostle’s teaching, and 2) fellowship with other believers (which included a time of meals and prayer). Here is wisdom.
Christians are to live righteously, as this is consistent with our identity in Christ. The apostle Paul implores us “to walk in a manner worthy of the calling with which you have been called, with all humility and gentleness, with patience, showing tolerance for one another in love” (Eph 4:1-2). Here, our pattern of behavior should mirror our position in Christ. Paul uses similar language when he writes, “You were formerly darkness, but now you are Light in the Lord; walk as children of Light; for the fruit of the Light consists in all goodness and righteousness and truth, trying to learn what is pleasing to the Lord” (Eph 5:6-10). Since we are called to such a high standard of living, it’s very important that we choose our friends carefully, to make sure there is mutual interest in walking with God and living as He directs.
For this reason, Paul directed the Christians at Corinth not to associate with people who are committed to live by worldly values. Of the unbeliever, Paul wrote, “Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness?” (2 Cor 6:14). Of the worldly Christian, Paul wrote, “not to associate with any so-called brother if he is an immoral person, or covetous, or an idolater, or a reviler, or a drunkard, or a swindler—not even to eat with such a one. For what have I to do with judging outsiders? Do you not judge those who are within the church?” (1 Cor 5:11-12; cf., Jam 4:4). The general reasoning behind these directives is that “bad associations corrupt good morals” (1 Cor 15:33).
Close relationships should be developed over time, only as we get to know others, hearing their words and watching their ways, and feeling confident they are among the faithful righteous. Some of the characteristics of a righteous person include:
A commitment to learning God’s Word (Psa 1:1-2; Acts 2:42; Rom 6:17).
Submitting to God’s will (Rom 12:1-2; Jam 1:22).
Confessing sin to God daily (1 John 1:9).
Displaying Christian love (John 13:34; Rom 13:8; 1 Th 4:9; 1 Cor 13:4-8a).
Seeking to glorify God (1 Cor 10:31).
Living by faith in order to please the Lord (Heb 10:38; 11:6; 2 Cor 5:9).
Speaking biblical truth in love (Eph 4:15, 25).
Modeling humility, gentleness, patience, tolerance and peace (Eph 4:1-3).
Being forgiving (Matt 18:21-22).
Doing good (Gal 6:10).
Encouraging other believers to do good (Heb 10:24).
Desiring fellowship with growing believers (Heb 10:25).
Praying for others (1 Th 5:17; 2 Th 1:11; Jam 5:16).
Building others up in the Lord (1 Th 5:11).
Being devoted to fellow believers (Rom 12:10).
Choose the righteous life, and choose your friends wisely.
What then shall we say to these things? If God is for us, who is against us? (Rom 8:31)
Perspective is critical to how we approach life and the problems we face. Invariably, we will all face difficult situations that will influence us to feel fearful; and though difficulties are inevitable, how we handle them is optional. When problems and feelings rise high, faith must rise higher, for God expects us to live by faith and trust Him (Prov 3:5-6; Heb 10:38; 11:6). We must not allow fear to overrun the command center in our soul (i.e., our volition). Though our emotions are turbulent, we must choose to be governed by wisdom and not feelings. We must operate on the principle that Christian stability is predicated, to a large degree, on the biblical content and continuity of our thinking. This requires a discipline of the mind in which we “destroy speculations and every lofty thing raised up against the knowledge of God, and take every thought captive to the obedience of Christ” (2 Cor 10:5). This is not always easy; especially if we’re tired, or dealing with fatigue from the pressures of life. However, the alternative means we fall victim to the situation and that our soul is overrun with crippling fear.
Stable thinking occurs when we manage our thought processes and insert divine viewpoint into the stream of our consciousness (Isa 26:3; Jer 17:7-8; Nah 1:7). Having a strong sense of God’s sovereignty is helpful (Psa 10:16; 103:19; 135:6; Dan 4:35). As growing believers, we should learn to manage our own thoughts, as confidence is raised when we connect them to God and His Word. David provides a good example of a believer or managed his own thoughts during a time of conflict; when he faced his Goliath on a field of battle. Prior to facing Goliath, God had worked with David to train him for that conflict. We know King Saul doubted David’s ability to kill Goliath, telling him, “You are not able to go against this Philistine to fight with him; for you are but a youth while he has been a warrior from his youth” (1 Sam 17:33). Saul was operating purely from human viewpoint, and so his thinking was handicapped. But David, operating from divine viewpoint, said to the king, “Your servant was tending his father’s sheep. When a lion or a bear came and took a lamb from the flock, I went out after him and attacked him, and rescued it from his mouth; and when he rose up against me, I seized him by his beard and struck him and killed him” (1 Sam 17:34-35). During those prior conflicts—when David was a shepherd boy—he had no idea that God was training him for a future victory. David further explained to the king, “Your servant has killed both the lion and the bear; and this uncircumcised Philistine will be like one of them, since he has taunted the armies of the living God…The LORD who delivered me from the paw of the lion and from the paw of the bear, will also deliver me from the hand of this Philistine” (1 Sam 17:36-37).
Though all Israel was afraid of Goliath, David was not. The difference was perspective. David saw the giant before him as no different than the lion or bear he’d killed when defending his father’s sheep. Because the Lord had helped David in those past situations, he was able to frame his current situation from the divine perspective, and this gave him confidence in the face of adversity. In all this, David managed his own thoughts.
Ideally, we want to manage our own thoughts too. We want to think like David, who said, “When I am afraid, I will put my trust in You. In God, whose word I praise, in God I have put my trust; I shall not be afraid. What can mere man do to me?” (Psa 56:3-4). However, there are times when our thoughts are cloudy and we do not see our trials as clearly as David did. (i.e., Job, Moses, Elijah, Jeremiah, John the Baptist, etc.). In these moments, we are benefitted by a godly friend or leader who helps us orient our thinking in a crisis. Below are a few OT examples of difficult situations where a godly leader aided God’s people to help them frame their difficulty from the divine perspective. When the divine viewpoint was accepted, it gave courage and stabilized their fearful souls.
In 1445 B.C., after the Israelite exodus from Egypt, Moses found himself standing at the edge of the Red Sea, watching as the Egyptian army approached with the intent of enslaving the Israelites (Ex 14:5). Moses wrote, “As Pharaoh drew near, the sons of Israel looked, and behold, the Egyptians were marching after them, and they became very frightened; so the sons of Israel cried out to the LORD” (Ex 14:10). Operating under divine orders, Moses inserted divine viewpoint into the minds of his fellow Israelites, saying, “Do not fear! Stand by and see the salvation of the LORD which He will accomplish for you today; for the Egyptians whom you have seen today, you will never see them again forever. The LORD will fight for you while you keep silent” (Ex 14:13-14). Fear is overcome when the solution is greater than the problem. In this situation, the problem was Pharoah and his army coming to re-enslave the Israelites. The solution was God Himself, who promised to protect His people and neutralize the threat. God kept His Word and killed Pharaoh and his soldiers (see Ex 14:22-31). The destruction of Pharaoh and his army caused Moses to rejoice, as he sang, “The LORD is a warrior; the LORD is His name. Pharaoh’s chariots and his army He has cast into the sea; and the choicest of his officers are drowned in the Red Sea” (Ex 15:3-4).
It’s noteworthy that there were times when God called His people to do nothing, but watch Him fight their battles. However, there were times when God required His people to take up arms and engage their enemy, and in those moments, He would fight with them, ensuring their victory. For example, David, when standing against Goliath, said, “the battle is the LORD’S and He will give you into our hands” (1 Sam 17:47). David then picked up his sling and a stone and struck his enemy with a deadly blow (1 Sam 17:48-49).
In 1405 B.C., just before Moses died, he sought to strengthen the souls of Israelites who were about to enter the land of Canaan and face their enemies. These Israelites needed courage for the battles they were about to face. Like before, Moses sought to offset their fears by framing their situation from the divine perspective. Moses told them, “Do not fear them, for the LORD your God is the one fighting for you” (Deut 3:22). Because fear tends to raise its head over and over, Moses wisely repeated these words several times. For a second time, Moses said, “You shall not be afraid of them; you shall well remember what the LORD your God did to Pharaoh and to all Egypt: the great trials which your eyes saw and the signs and the wonders and the mighty hand and the outstretched arm by which the LORD your God brought you out. So shall the LORD your God do to all the peoples of whom you are afraid” (Deut 7:18-19). And a third time, Moses said, “When you go out to battle against your enemies and see horses and chariots and people more numerous than you, do not be afraid of them; for the LORD your God, who brought you up from the land of Egypt, is with you” (Deut 20:1). And a fourth time, saying, “The LORD is the one who goes ahead of you; He will be with you. He will not fail you or forsake you. Do not fear or be dismayed” (Deut 31:8). Fear was to be the mental attitude of God’s enemies, not God’s people. Faith in God was the antidote to fear. Moses’ repetition of this truth helped God’s people adjust to the reality of their situation, and this strengthened them within.
In 701 B.C., in the fourteenth year of King Hezekiah’s reign (2 Ki 18:13), he faced a stressful situation when “Sennacherib king of Assyria came and invaded Judah and besieged the fortified cities, and thought to break into them for himself” (2 Ch 32:1). Here was an extremely stressful situation for the king and all the citizens of Judah. King Hezekiah could not control the attitude or actions of Sennacherib, but he had a choice to control his response. The king proved to be a wise leader who made good choices as he rallied his leadership team and took practical steps to fortify the city and its defenses (2 Ch 32:2-5). But Hezekiah knew external fortifications would not be enough. He needed his people to be fortified in their souls, strengthened within, so they might have the courage necessary to face the opposition. We learn that Hezekiah “appointed military officers over the people and gathered them to him in the square at the city gate, and spoke encouragingly to them” (2 Ch 32:6). Here is wisdom. Here is good leadership. Operating from divine viewpoint—which strengthened his own soul—Hezekiah used his words to insert divine viewpoint into the minds of his hearers, saying, “Be strong and courageous, do not fear or be discouraged because of the king of Assyria nor because of all the horde that is with him; for the One with us is greater than the one with him. With him is only an arm of flesh, but with us is the LORD our God to help us and to fight our battles” (2 Ch 32:7-8a). If the people of God’s kingdom were to be strengthened within, they would need to place their focus on God rather than the overwhelming problem at hand. Apparently, the people had positive volition and received his words. And the result was, “Hezekiah’s words greatly encouraged the people” (2 Ch 32:8b). Now they were ready to face the enemy. Now they were ready to win.
In each of these examples, God’s Word helped His people frame their situation in such a way that they factored God into their circumstances. Their confidence came because they accepted that God would be the One who would fight with them. Divine viewpoint always gives confidence when facing difficulties, whatever they may be.
For the Christian who seeks a stable mind, we must start with Scripture, as “faith comes by hearing, and hearing by the word of God” (Rom 10:17 KJV). And we must trust the Lord when He directs us into His will, or provides promises to calm us. Faith in God is the answer. The Lord tells us, “My righteous one shall live by faith, and if he shrinks back, my soul has no pleasure in him” (Heb 10:38), for “without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him” (Heb 11:6). God’s Word is true (Psa 119:160; John 17:17), and never fails (Matt 24:35), because He cannot lie (Tit 1:2; Heb 6:18). The proclivity of people is to look inward, outward, and downward. But God calls us to “keep seeking the things above, where Christ is, seated at the right hand of God. [To] set your mind on the things above, not on the things that are on earth” (Col 3:1-2). Paul said, “Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus” (Phil 4:6-7). And Peter wrote, “cast all your anxiety on Him, because He cares for you” (1 Pet 5:7). As those who confidence in the Lord, “we know that God works all things together for good to those who love God, to those who are called according to His purpose” (Rom 8:28). And God Himself has said, “I will never desert you, nor will I ever forsake you” (Heb. 13:5b).
The Bible teaches us about the concept of grace. The Hebrew noun חֵן chen appears 69 times and is commonly translated as favor (Gen 19:19; 32:5; 33:8; 34:11; 47:25; Ex 33:12-17). Mounce states, “grace is the moral quality of kindness, displaying a favorable disposition.” The Hebrew verb חָנָן chanan is used 56 times and is commonly translated gracious (Gen 43:29; Ex 22:27; 33:19; 34:6). Yamauchi states, “The verb ḥānan depicts a heartfelt response by someone who has something to give to one who has a need.” God’s loyal or faithful love, חֶסֶד chesed, is used in connection with His demonstrations of grace (Psa 51:1-3). A loving heart tends toward gracious acts.
The Greek word χάρις charis appears 155 times in the New Testament and most commonly refers to the unmerited favor that one person shows toward an underserving other. It is noteworthy that Paul uses the word 130 times. According to BDAG, grace refers to “that which one grants to another, the action of one who volunteers to do something not otherwise obligatory.” Chafer adds, “Grace means pure un-recompensed kindness and favor. What is done in grace is done graciously. From this exact meaning there can be no departure; otherwise, grace ceases to be grace.” The word χάρις charis is also used to express thanks (1 Cor 15:57; 2 Cor 9:15), or attractiveness (Luke 4:22; Col 4:6). The greatest expression of grace is observed in the love God shows toward underserving sinners for whom He sent His Son to die in their place so they might have eternal life in Christ (John 3:16-19; Rom 5:6-10). Thank God for His wonderful and matchless grace to us!
God is Gracious
The Bible reveals God is gracious, “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Ex 34:6), and, “You, O Lord, are a God merciful and gracious, slow to anger and abundant in lovingkindness and truth” (Psa 86:15). God the Father is described as “the God of all grace” (1 Pet 5:10), who sits upon a “throne of grace” (Heb 4:16), who “gives grace to the afflicted” (Prov 3:34), and provides salvation “by grace” through faith in Jesus (Eph 2:8-9; cf. Acts 15:11; Rom 3:24). Jesus is said to be “full of grace and truth” (John 1:14), and the Holy Spirit is called “the Spirit of grace” (Heb 10:29). Grace is undeserved favor. It is the love, mercy, or kindness that one person freely confers upon another who deserves the opposite (Matt 5:44-45; Rom 11:6; Eph 1:6; 2:1-9; 2 Tim 1:9; Tit 3:5-7). Jesus is an example of grace, in that He cared for others, healing and feeding many (Matt 4:24; 14:15-21), even to those who refused to show gratitude (Luke 17:12-19). He acted out of His own goodness, for the benefit of others, with a full knowledge the majority would reject Him and abuse His kindness (John 3:19; 12:37).
Grace is Undeserved
Grace is given to the helpless and undeserving (e.g., Barabbas; Matt 27:15-26; cf. Rom 5:6-8), and it cannot exist where there is the slightest notion that people can save themselves, or think they deserve God’s blessing. Grace is all that God is free to do for people based on the finished work of Jesus Christ on the cross. I think it was Stott who described grace as God’s Riches At Christ’s Expense. Man-made religion rejects grace and seeks to earn God’s approval through works of the flesh. In grace, God does all the work and unworthy sinners receive all the blessing (Eph 3:7). In man-made religion, people do all the work, and it is falsely supposed that God is pleased with their efforts (Luke 18:9-14). According to Scripture, we are totally unable to save ourselves or others, for “No man can by any means redeem his brother or give to God a ransom for him—for the redemption of his soul is costly, and he should cease trying forever” (Psa 49:7-8). Concerning salvation, grace and works are opposite to each other; for “to the one who works, his wage is not credited as a favor, but as what is due” (Rom 4:4). But if salvation “is by grace, it is no longer on the basis of works, otherwise grace is no longer grace” (Rom 11:6). Biblically, we are helpless and ungodly (Rom 5:6), sinners (Rom 5:8), enemies of God (Rom 5:10), and “dead in our transgressions” (Eph 2:5). Furthermore, our own righteousness has no saving value in God’s sight (Isa 64:6; Rom 8:3-4; 10:3-4; Gal 2:16; Eph 2:8-9; 2 Tim 1:9; Tit 2:11; 3:5-7). As having any saving merit, Paul regarded his own righteous efforts as filthy dung (Phil 3:8). But God, because of His great mercy and love (Eph 2:4), sent His Son into the world to die in our place and bear the punishment for our sins on the cross (Rom 5:8). Peter wrote, “For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). And John stated, “In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:10).
God’s Grace Leads to Righteous Living
Grace is boundless, and though it covers all our sins (Rom 5:20-21), it does not mean the Christian is free to sin. To draw such a conclusion fails to understand what the Bible teaches about grace, and more importantly about the righteous character of God. Grace never gives believers a license to sin (Rom 6:1-2), but rather instructs us to deny ungodliness, to live righteously, and to look forward to the return of Christ Jesus who is our blessed hope (Tit 2:11-14; cf. Jude 1:4). Grace teaches us to produce good works which God has previously prepared for us (Eph 2:8-10; Tit 3:5-8). As a system of law, the Christian is under the Law of Christ (1 Cor 9:21; Gal 6:2) and not the Law of Moses (Rom 6:14; 7:6; Gal 5:1-4). As Christians, we have the indwelling Holy Spirit (1 Cor 3:16), who instructs (John 14:26), and strengthens us to do God’s will (1 Th 4:7-8; Jude 1:20-21). We are directed to be filled with the Spirit (Eph 5:18), to walk by means of the Spirit (Gal 5:16), and to “walk in a manner worthy of the calling with which you have been called” (Eph 4:1). Divine commands are compatible with grace, so long as they do not become a substitute for it.
Common Grace and Special Grace
Common grace refers to the undeserved kindness or goodness God extends to everyone, regardless of whether they are righteous or unrighteous, good or evil. God’s common grace is seen in His providing for the necessities of life (i.e., sun, rain, air, food, water, clothing, etc.). This grace depends totally on God and not the attitude or actions of others. Jesus said, “love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matt 5:44-45). Paul said, “In the generations gone by He permitted all the nations to go their own ways [in rebellion]; and yet He did not leave Himself without witness, in that He did good and gave you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness” (Acts 14:16-17). Here, God’s grace is most obvious, in that He provides the necessities of life and even blesses those who are unsaved and hostile toward Him. His love and open-handedness toward the undeserving springs completely out of the bounty of His own goodness. And this behavior is what God expects of His people, commanding us to love our enemies and pray for those persecute us. This is accomplished by faith and not feelings.
Special grace is that particular favor God shows to those who have trusted in Christ as their Savior (John 3:16; Eph 2:8-9). Christian theologians have recognized other categories of special grace, but our salvation is the most notable. Paul states, “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph 2:8-9). Faith is non-meritorious and the only way to receive God’s grace, as Paul wrote, “For we maintain that a man is justified by faith apart from works of the Law” (Rom 3:28). When we trust in Christ as Savior, accepting that His death, burial, and resurrection forever satisfied God’s righteous demands concerning our sin (1 Cor 15:3-4; 1 John 2:2), then we receive forgiveness of sins (Eph 1:7), eternal life (John 10:28), and God’s gift of righteousness (Rom 5:17; 2 Cor 5:21; Phil 3:9). Furthermore, we are said to be “in Christ” (Rom 8:1; cf. 1 Cor 15:22), having been “rescued us from the domain of darkness” and transferred “to the kingdom of His beloved Son” (Col 1:13), and blessed “with every spiritual blessing in the heavenly places in Christ” (Eph 1:3). Once saved, God’s special blessings cannot be forfeited. However, though we are positionally righteous before the Lord, He directs us to surrender our lives to Him (Rom 12:1-2), to learn and live His Word (2 Tim 2:15; Col 3:16), to grow to spiritual maturity (Eph 4:15; 1 Pet 2:2; 2 Pet 3:18), and to live righteously as He directs (Tit 2:11-14). But our sanctification requires humility, for “God is opposed to the proud, but gives grace to the humble” (1 Pet 5:5).
Some Christians Refuse Grace to Others
One would think that grace would flow from grace. That is, those who are shown grace and mercy by God would show grace and mercy to others. Paradoxically, this is not always the case. I am amazed at Christians who welcome God’s grace, but show no grace to others. Many are mean-spirited, condescending, harsh, unforgiving, and speak with a critical spirit. This is contrary to the character of God and the teaching of Scripture. When it comes to our sin and unworthiness, the truth of Scripture is, “He has not dealt with us according to our sins, nor rewarded us according to our iniquities” (Psa 103:10). God has not treated us as we deserve. In fact, He treats us much better than we deserve; but again, that’s grace. The Lord is a God who loves, forgives, and shows great compassion toward the undeserving and has done so toward us. Yet some believers refuse to give grace to others, who are themselves undeserving. Jonah, for example, was a prophet of God who became angry when the Lord showed grace to Israel’s enemy, the Ninevites, and withheld judgment when they humbled themselves and repented of their sin (Jonah 3:1-10). Jonah became angry at God’s display of grace, saying, “I knew that You are a gracious and compassionate God, slow to anger and abundant in lovingkindness, and one who relents concerning calamity” (Jonah 4:2). The contradiction is that Jonah personally enjoyed God’s grace, but then selfishly wanted God to withhold it from others. I also think of the story Jesus told about a servant who owed a great debt, and when the man could not pay, he pleaded with his master, who felt compassion and graciously forgave his debt (Matt. 18:23-27). However, the man who had received forgiveness from his superior, later refused to forgive another man who owed him a very small amount (Matt. 18:28-30). The man who was shown grace refused to show grace to others, and the Lord called him “wicked” (Matt 18:32). I’ve often pondered why some, who rejoice in God’s grace, refuse to show grace to others? I think there are several reasons.
Ignorance of God and His Word. Some believers fail to understand grace as a characteristic of God (Ex 34:6; Psa 86:15; Prov 3:34; John 1:14; Eph 1:6; Heb 4:16; 10:29; 1 Pet 5:10), and that He directs His people to be gracious and loving to others (Matt 5:44-45; Luke 6:27-28; Col 4:6). Grace is not automatic in the Christian life. It must be learned and actively applied. As believers learn about God’s grace, they can then actively share it with others.
A legalistic mindset. Legalism is the belief that one can earn God’s favor through religious practices and good works. This mindset prevents people from experiencing God’s grace because they don’t think they need it. Why would they? Their religious life and good works lead them to think they’ve earned God’s favor. But this has consequences in relationships with other people. If we earn God’s favor, then naturally we’ll only show favor to those we feel have earned it too.
A judgmental spirit. It seems as though some people come out of the womb with a judge’s gavel in their hand. These stand in the place of God rendering judgment on others according to their own arbitrary standards and expectations. Often this judgmental spirit takes the form of gossip, maligning, and badmouthing others. Such a critical spirit lacks the capacity to show grace because everyone is guilty, and some more than others. In some ways, running others down is a subtle form of self-praise.
Arrogance. Arrogant people don’t show grace. In fact, they lack the capacity because they’re so self-absorbed, consumed with thinking about themselves and their own life, they have no room in their thinking and speech to show grace to others. I’ve heard it said that “arrogant people never see their own faults, only the faults of others,” and I think there’s merit to the statement.
Refusing to forgive. An unforgiving spirit makes it difficult to show grace. Forgiveness means we release someone from an offense or debt they owe us (or a debt we think they owe us). Forgiveness releases them from paying the penalty for their crime (real or imagined). Forgiveness does not mean continuing to tolerate abuse (physical, mental, sexual, etc.), but it means we continue to seek God’s best in their life by prayer and biblical discussion. By refusing to forgive, we end up harboring hatred, and there’s no room for grace in a hate-filled heart.
How do we overcome these obstacles to grace? First, it starts with knowing what the Bible teaches about the gracious character of God. We cannot live what we do not know, and knowledge of God’s character and Word necessarily precedes living His will. We show grace only as we learn and experience it ourselves. Second, we must learn to see everyone from the biblical perspective, as undeserving of God’s grace and love. Then, with eyes open, we choose to love the unlovely and show them grace. We treat them better than they deserve. We seek God’s best in their lives. Third, learn to discipline the mind and the will daily to think and act in grace. As we encounter unpleasant people, or those who have hurt us (i.e., family, friends, co-workers, etc.), we can consciously extend grace to them by showing love, kindness and mercy. Fourth, be ready to be hurt. Showing grace can be very difficult because it places us in a vulnerable spot where we may be hurt, sometimes on an ongoing basis. By faith we’re okay with absorbing the pain others inflict, much like our Lord (1 Pet 2:21-24). We know God is with us, to shield and sustain us as we do His will (Psa 18:30; 55:22; Isa 41:10; Phil 4:6-7; Heb 4:16). Since we’ve tasted of the grace of God, let us also be gracious to others.
 William D. Mounce, Mounce’s Complete Expository Dictionary of Old & New Testament Words (Grand Rapids, MI: Zondervan, 2006), 937.
 Edwin Yamauchi, “694 חָנַן,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 302.
 William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 1079.
 Lewis Sperry Chafer, Grace (Philadelphia, PA: Sunday School Times Company, 1922), 4.
 Paul referred to his own righteous works as dung, which translates the Greek word σκύβαλον skubalon, which means fecal matter. It would appear that Paul used this word for its shock value, in order to contrast human righteousness as a mean of salvation with God’s gift of righteousness (Phil 3:9; cf., Rom 5:17; 2 Cor 5:21).
 Biblically, there are other categories of special grace in addition to saving grace. First is prevenient grace, which refers to the preparatory work of the Holy Spirit in the heart of the one who will believe in Christ for salvation (John 16:8-9). Prevenient grace precedes saving grace. Second, provisional grace, which is the provision of God for His children so they might advance to maturity and fully live the spiritual life (Eph 1:3). Third, growing grace, which is the opportunity to learn and apply biblical truths and principles to the situations of life (2 Pet 3:18). Fourth, cleansing grace, which is the kindness God shows His erring children in forgiving their sin after salvation and restoring fellowship (1 John 1:9). Fifth, enabling grace, which is the provision of God that enables the believer to face adversity (2 Cor 12:9-10). Sixth, dying grace, which is the strength God gives His children as they face death (Psa 23:4). Seventh, the rule of grace, which means grace becomes the operating principle that governs our beliefs and behaviors (Tit 2:11-14; cf. Gal 5:4).
As Christians, we are to consider ourselves as God’s ambassadors who represent Him in a foreign land. At the moment of salvation, God rescues us from Satan’s “domain of darkness” and transfers us “to the kingdom of His beloved Son” (Col 1:13). Furthermore, we have a new identity “in Christ” (1 Cor 1:30), a citizenship “in heaven” (Phil 3:20), and a tremendous portfolio of spiritual blessings (Eph 1:3). But once saved, God does not immediately pluck us from the devil’s world. Rather, it is God’s will that we continue to live in the world under His protection (John 17:15), to be sanctified by means of Scripture (John 17:17), and to serve as His divinely appointed representatives (John 17:18). And we know He provides all our needs while we’re here (Phil 4:19).
The Christian who properly represents the Lord Jesus Christ will possess certain qualities that are useful to the Lord, and these are developed over time. We are to be aware that many people are hostile toward God, and will naturally be hostile toward His representatives. Jesus said “If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, because of this the world hates you” (John 15:19). Though we cannot control the attitudes and actions of others, we must not allow ourselves to be controlled by them. This can be difficult. Rather than react to the sinful behavior of others, we are to respond as God directs. As Christians, we are to “speak the truth in love” (Eph 4:15), “with grace” (Col 4:6), and “with gentleness and respect” (1 Pet 3:15-16). There’s no place for hostility in the Christian life, for “the anger of man does not achieve the righteousness of God” (Jam 1:20). This is how the Lord Jesus conducted Himself, for “while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously” (1 Pet 2:23). Paul handled himself this way too, saying, “When we are reviled, we bless; when we are persecuted, we endure it; when we are slandered, we respond graciously” (1 Cor 4:12-13 CSB). The bar of Christian behavior is set very high, as it should be.
I must confess, learning to behave as the Lord directs has been an ongoing challenge for me. Though my grandmother led me to faith in Christ at age eight, there was little Christian education that followed. The ensuing thirteen years of my life were completely immersed in the ways of the world. Eight of those years were spent living in Las Vegas, which provided every opportunity for sin. By the summer of 1988, my lifestyle had eventuated in being homeless and suicidal. But the God who saved me at a young age humbled me through divine discipline (Heb 12:5-11), for “He is able to humble those who walk in pride” (Dan 4:37). Though I was a reckless son for a period of time, I responded positively to His discipline (Psa 119:71), and like the prodigal son, He graciously welcomed me back (Luke 15:11-24). God is good. In the summer of 1988 I surrendered to Christ, and my Savior became my Lord. I’ve been studying and learning God’s Word since then, working to unseat a lifetime of human viewpoint and replace it with divine viewpoint. But learning and living God’s Word takes time. Practicing God’s Word is where the rubber hits the road. It means applying His directives to my life on an ongoing basis. A key passage of Scripture that has helped me over the years is found in Paul’s second letter to his friend, Timothy. Here, Paul writes about the conduct of the Lord’s servant, saying:
The Lord’s bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, 25 with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth, 26 and they may come to their senses and escape from the snare of the devil, having been held captive by him to do his will. (2 Tim 2:24-26)
All that follows in this article is an exposition of Paul’s statement. The Lord (κύριος kurios) is none other than Jesus Christ, the second Person of the Trinity, who added humanity to Himself and became the God-Man (John 1:1, 14). Jesus was conceived in the womb of the virgin Mary, and was “born of a woman, born under the Law (Gal 4:4). Throughout His life Jesus lived perfectly in the Father’s will (Matt 5:17-18). Scripture reveals Jesus lived His entire life “without sin” (Heb 4:15), that He “knew no sin” (2 Cor 5:21a), and “in Him there is no sin” (1 John 3:5). By the end of His life on earth, Jesus said to God the Father, “I glorified You on the earth, having accomplished the work which You have given Me to do” (John 17:4). Jesus then went to the cross and laid down His life as a substitutionary atoning sacrifice for us (Mark 10:45). Jesus “died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). In this way, He was the “the Lamb of God who takes away the sin of the world!” (John 1:29). After His death, Jesus was placed in a grave where He remained for three days, but afterwards was resurrected (Luke 24:1-7), seen by hundreds of people (1 Cor 15:3-8), and afterwards ascended to heaven (Acts 1:9), from where He currently directs His children until the time of His return (1 Th 4:13-18). Those who trust in Christ as Savior become His servants here on earth. We are those who carry out His will, live honorably as He expects, preach the gospel to the lost, and teach fellow Christians to live righteously.
Paul uses the term bond-servant (δοῦλος doulos), which is used here in a positive sense of “one who is solely committed to another.” In this sense, it refers to one who is surrendered to the will of another. In this passage, it is the Lord Jesus Christ that we serve, and it is an honorable place of service to the King as we adhere to His royal standards of conduct. The title of bond-servant was held by such notables as Moses (2 Ki 18:12), Joshua (Judg 2:8), David (2 Sam 7:5; Psa 89:3), Elijah (2 Ki 10:10), Paul (Rom 1:1), James (Jam 1:1), and Peter (2 Pet 1:1).
Paul follows the designation of bond-servant with the verb must (δεῖ dei), which means “to be under necessity of happening.” The word denotes compulsion, obligation, duty. And what is the Lord’s servant obligated to do? Paul states one negative directive followed by four positive ones. The Lord’s servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, and with gentleness correcting those who are in opposition to the Lord and His people. This behavior is not something that comes naturally to the Christian, otherwise these directives would be superfluous. But the directives are helpful.
First, the Lord’s bond-servant must not be quarrelsome (μάχομαι machomai). This word is used of physical combat in Acts 7:26, but here Paul uses the word to describe someone who argues with others, who verbally engages “in heated dispute.” To be clear, rebuking another is biblical (Luke 17:3; 2 Tim 4:2), but quarrelling is not. Even when addressing a trespass in another Christian, Paul instructs, “you who are spiritual, restore such a one in a spirit of gentleness” (Gal 6:1). Sadly, many in the world operate by a fist-in-your-face attitude that seeks to destroy the other person, but this is not the Lord’s way. As Christians, we live in a fallen world and it is natural that we will encounter others who operate by different values. Satan, the current ruler of this world, has his values and modes of operation, and these include sinful acts of violence which are intended to silence the opposition. This division of humanity will continue until Christ returns (Matt 13:36-43). Living in a fallen world, the Lord’s bond-servants must be willing to engage others in conversations of disagreement. However, we must resist the temptation to engage worldly-minded people by the practices they employ against us. The Lord’s servant is a diplomat, a royal ambassador who represents the King of kings and Lord of lords, and as such, must be characterized by His noble qualities.
Paul then shifts to four positive qualities that should mark the Lord’s servant. The first is to be kind to all. To be kind (ἤπιος epios) means to be “gentle, mild, kind…soothing, assuaging.” Elsewhere, the word “was frequently used by Greek writers as characterizing a nurse with trying children or a teacher with refractory scholars, or of parents toward their children.” And Paul states we are to be kind to all (πρὸς πάντας), which in this context pertains to our opponents. As Christians, we are to stand firm on God’s truth and not abandon our position; however, unlike our opponents who operate with hostility, we are to be kind. Speaking God’s truth is vitally important, and so is the attitude and delivery, which God uses to break down Satan’s strongholds in the minds of those held captive by him.
Second, Paul states the Lord’s servant must be able to teach (διδακτικός didaktikos). This word refers to someone who can handle God’s Word correctly and is “skillful in teaching.” It is normal that Christians will encounter others with heterodoxical views (i.e., contrary to sound biblical teaching), and to be influential, the Christian must be able to communicate the truth of God’s Word accurately, and in a clear and concise manner. Of course, being able to teach does not guarantee a positive response from the hearer. Remember, while on the earth, Jesus communicated perfect truth with love, however, the majority of those who heard Him rejected His message (John 3:19), even though He verified His claims with miracles (John 12:37). Sadly, the majority of those who saw and heard the Lord rejected Him and His message. These will someday pay a price. In teaching, the emphasis is always on biblical content clearly presented. And though a teacher may be passionate, he/she should avoid histrionics.
Third, Paul says the Christian must be patient when wronged (ἀνεξίκακος anexikakos). This word is a hapax legomenon (i.e., a word that occurs only once in the Bible) that refers to someone who bears “evil without resentment, patient, tolerant.” It means God’s servant puts up with the evil actions of others and does not retaliate when personally attacked. I think Paul describes patient behavior in his letter to the Christians at Rome. He instructed, “Never pay back evil for evil to anyone” (Rom 12:17a). Paul was a realist and knew that living in the devil’s world meant there would be opponents who would treat us in an evil manner. When such situations arise, we are to place the matter in the Lord’s hands, trusting He sees what’s happening and will act as our Judge. Being patient when wronged is not easy, as the knee-jerk response is to retaliate and attack our attacker. But Paul instructs, “Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, ‘Vengeance is Mine, I will repay,’ says the Lord” (Rom 12:19). Paul goes on to say, “But if your enemy is hungry, feed him, and if he is thirsty, give him a drink; for in so doing, you will heap burning coals on his head” (Rom 12:20). As Christians, we must “not be overcome by evil, but overcome evil with good” (Rom 12:21). Being patient when wronged means trusting God will dispense justice in His time and way.
Fourth, the Lord’s servant must respond to opponents with gentleness (πραΰτης prautes). The term may be defined as “gentleness, humility, courtesy, considerateness, [or] meekness.” The opposite of gentle is harsh, brutal, or rough, and this we should not be. Unfortunately, many in the world see gentleness as weakness, but this is wrong. Remember, the Lord Himself was “gentle and humble in heart” (Matt 11:29), yet all the power of divinity was readily at His disposal. It’s not that the believer is in any way deficient in power or strength, but that he/she voluntarily forfeits the use of it, knowing that harsh behavior is nothing less than a bully tactic, which fails to recognize the other person’s right of self-determination. God does not force Himself on others, and neither should we. Others may not agree with our message, and we can shake the dust off our feet when we leave (Matt 10:14; Acts 13:51), but we have no right to ram, cram, or jam our message down their throats. Being gentle means we maintain composure in the face of opposition, mainly because we realize the opponent actually stands against God, the One we represent. We are to represent the Lord openly, accurately, and with dignity, but we do not have to defend Him any more than a mosquito needs to defend an elephant. We are to be gentle, knowing God will deal with His opponents as He sees fit, and the Lord tends to be very patient and gracious, until He’s not.
To correct (παιδεύω paideuo) means “to provide instruction for informed and responsible living.” And who needs this divine instruction? It is those who oppose God and His people. The term for opposition (ἀντιδιατίθημι antidiatithemi) means “to oppose someone, involving not only a psychological attitude but also a corresponding behavior—to oppose, to be hostile toward, to show hostility.” Experiencing opposition—even hostile opposition—should never be a surprise to the Lord’s servant. Jesus told His disciples, “If the world hates you, you know that it has hated Me before it hated you. If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, because of this the world hates you” (John 15:18-19; cf., 1 John 3:13). Though sometimes treated with hostility, the Christian is directed to offer gentle correction to those who will listen. In most instances the opposition does not realize they are under Satanic delusion and enslavement, and the most compassionate thing we can do is to share God’s liberating Word with them. With gentleness—as well as kindness and patience—the Christian seeks to educate or guide the other person into divine truth. This instruction can include the gospel of grace (1 Cor 15:3-4) that leads to forgiveness of sins and eternal life (Eph 1:7; John 10:28), or it can refer to biblical teaching that helps the immature Christian advance as a disciple of the Lord (1 Pet 2:2).
Having conducted ourselves as noble servants of the Lord, operating under His sovereignty, we then trust that He will work in the hearts of those who have heard His Word. We know it is God’s Word that transforms others from the inside out. We know His Word is “alive and powerful” (Heb 4:12) and accomplishes what He intends. The Lord said, “My word which goes forth from My mouth will not return to Me empty, without accomplishing what I desire, and without succeeding in the matter for which I sent it” (Isa 55:11). As Christians, we simply communicate God’s Word accurately and in a loving way, and then let it do its work in the hearts of those who hear it. I believe it was Spurgeon who said, “the same sun that softens wax also hardens clay.” By this he meant that God’s Word, which gives light like the sun, has different effects depending on the material exposed to it. The reality is that some hearts are positive to God (wax) and these grow soft when exposed to the light of His Word, but other hearts are negative to God (clay) and exposure to His Word only make them harder. We control the output of our message, but never the outcome. What the hearers—or readers—do with God’s Word is between them and the Lord.
Having done our part by following the Lord’s directives not to be quarrelsome, but kind to all, able to teach, patient when wronged, and with gentleness correcting those in opposition, we leave the matter knowing it is in God’s hands. And we know that the Lord is not willing “for any to perish but for all to come to repentance” (2 Pet 3:9), and to those who are positive, He will “grant them repentance leading to the knowledge of the truth” (2 Tim 2:25b). If the heart is willing, God will grant the person the opportunity to repent and receive salvation by grace alone, through faith alone, in Christ alone. John wrote, for “as many as received Him, to them He gave the right to become children of God, even to those who believe in His name” (John 1:12). Repentance (μετάνοια metanoia) means “to change one’s mind or purpose.” This change of mind occurs when one hears the gospel message and favorably responds to it. Paul states this positively when he speaks about “repentance toward God and faith in our Lord Jesus Christ” (Acts 20:21). Faith in Christ is the sole condition for salvation (John 3:16; Eph 2:8-9; Acts 16:31), and true repentance means the unbeliever turns from trusting in anything and everyone and trusts solely in Christ to save. For “there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12).
The gospel is the good news that follows the bad news. The bad news—from our perspective—is that God is holy (Psa 99:9; Isa 6:3) and demands absolute righteousness from us in order for us to spend eternity with Him in heaven. Being perfectly righteous, God can have nothing to do with sin except to condemn it (Hab 1:13; 1 John 1:5). God’s standard of righteousness is absolute moral perfection. This is bad news because we are egregious sinners in serious violation of God’s perfect standard. The Bible reveals we are sinners in Adam (Rom 5:12; 1 Cor 15:21-22), sinners by nature (Rom 7:14-25; 13:12-14), and sinners by choice (Isa 59:2; Jam 1:14-15). To further complicate the problem, we are helpless to solve the sin problem and save ourselves (Rom 5:6-10; Eph 2:1-3). Good works have no saving merit before God (Isa 64:6; Eph 2:8-9; Tit 3:5). We cannot save ourselves any more than we can jump across the Grand Canyon or throw rocks and hit the moon. But God, because of His mercy and love toward us (John 3:16; Eph 2:3-7), did for us what we cannot do for ourselves. He provided a solution to the problem of sin, and that solution is the cross of Christ (1 Cor 1:18). God the Son—the second Person of the Trinity—came into the world by human birth (Luke 1:26-35), lived a perfectly righteous life (2 Cor 5:21; Heb 4:15; 1 John 3:5), and willingly died in our place—as our substitute—and bore the punishment for our sins. Jesus solved both problems: 1) He lived the righteous life that God demands and committed no sin (2 Cor 5:21; Heb 4:15; 1 John 3:5), and 2) He died for us on the cross and paid the penalty for all our sins (Mark 10:45; Rom 5:6-10). The gospel message is that “Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). Jesus died in our place, “the just for the unjust, that He might bring us to God” (1 Pet 3:18). In order for us to be reconciled to God, we must simply trust in Jesus as our Savior (John 3:16; Acts 16:30-31). When we trust in Christ as our Savior, we are forgiven all our sins (Eph 1:7; Col. 1:14), given eternal life (John 3:16; 10:27-28), and receive the righteousness of God as a free gift (Rom 5:17; 2 Cor 5:21; Phil 3:9). This is good news.
As the Lord’s bond-servants, we are called to a high moral standard of conduct befitting the King we represent. We are His ambassadors to a fallen world. Our hope is that those trapped in Satan’s world-system will see their faulty way of thinking and living and “may come to their senses and escape from the snare of the devil, having been held captive by him to do his will” (2 Tim 2:26). Those who accept God’s message will know freedom and eternal life. Those who reject God’s liberating truth continue as slaves to the devil, trapped as an animal in his cage, always doing his will because it agrees with their own sinful proclivities. God has opened a door of freedom for them, if they’ll respond positively to the gospel. Those who reject the gospel continue as slaves to Satan, and this by their own choice. But regardless of their choice, we are to conduct ourselves according to God’s standards of expectation. As Christians, we “must not be quarrelsome, but be kind to all, able to teach, patient when wronged, [and] with gentleness correcting those who are in opposition” (2 Tim 2:24-25b). We are to “speak the truth in love” (Eph 4:15), “with grace” (Col 4:6), and “with gentleness and respect” (1 Pet 3:15-16). There’s no place for hostility in the Christian life, for “the anger of man does not achieve the righteousness of God” (Jam 1:20).
 Unless otherwise stated, all Scripture quotes are taken from the New American Standard Bible, 1995 Update.
 Later, when I realized I had the gift of Teaching, I began to teach God’s Word to others. I later learned this three-step practice of learning, living, and teaching was Ezra’s model, as he “had set his heart to study the law of the LORD and to practice it, and to teach” it to others (Ezra 7:10).
 William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 260.
 Some Christians are bothered by the fallen world and prefer hiding and pursue a monastic life of solitude. However, the Lord never calls us to hide our light, but to be in the world and let it shine so that others might see it. Jesus said, “Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven” (Matt 5:16). But living in a fallen world is dangerous business and can be upsetting to the sensitive soul.
 Three times Jesus referred to Satan as “the ruler of this world” (John 12:31; 14:30; 16:11). Other passages of Scripture call Satan “the god of this world” (2 Cor 4:4), and “the prince of the power of the air” (Eph 2:2), informing us “that the whole world lies in the power of the evil one” (1 John 5:19). Satan rules as a tyrant who has “weakened the nations” (Isa 14:12), and currently “deceives the whole world” (Rev 12:9).
 H.G. Liddell, A Lexicon: Abridged from Liddell and Scott’s Greek-English Lexicon (Oak Harbor, WA: Logos Research Systems, Inc., 1996), 354.
 W. E. Vine, Merrill F. Unger, and William White Jr., Vine’s Complete Expository Dictionary of Old and Ne