Sometimes you spend hours preparing for Sunday’s sermon, but the one thing you say that gets remembered most was something you said off the cuff, that wasn’t in the notes. That happened to me this past Sunday.
I was teaching a message called “Thriving in Exile” in which I was looking at Daniel and Jeremiah and what it took for the people of God to live faithfully in the Babylonian exile, especially since the Apostle Peter states that the Israelites in exile in Babylon is a perfect picture of what it means for us to be Christians in the world today.
During a section in which I was pointing out that the exiles needed to have convictionin order to live faithfully in exile, I pointed out that Daniel and the others with him were also very courteous towards those in Babylon who didn’t believe what they believed, which is notable since it seems that some people think that to be a person of conviction means to be a “Jerk for Jesus.”
In contrast to that, the example we have throughout the Scriptures and from Jesus, Paul, and Peter specifically is that rather than an adversarial approach, we are to take a missionary approach to those who believe and think differently than we do, so that we might be used by God to help bring his light, love, and truth into their lives.
The fact is, it’s pretty hard, if not impossible, to influence people who can tell that you despise them. Those bombastic people who think they are dropping “truth bombs” tend to only embolden those who already agree with them and further alienate those who don’t – rather than wooing them to consider the beauty of the gospel.
Below you can listen to the podcast of this discussion and/or watch the video of it.
Here is a link to the book Mike and I discussed, in which I heard the phrase “Jerks for Jesus:” Accidental Pharisees: Avoiding Pride, Exclusivity, and the Other Dangers of Overzealous Faith by Larry Osborne. I recommend this book. In it, Larry Osborne points out how the pharisees never set out to become “pharisees” – they started out as people who cared about truth and following God whole-heartedly, but this devolved into pride, exclusivity, and creating rules which God never ordained, as well as fences which God never put in place. For those of us who truly care about truth and walking with God, this should be a warning to us lest we accidentally become pharisees ourselves. The book of course goes into much more detail and explanation. I especially appreciated what he had to say about Joseph of Arimathea, Nicodemus, and the “secret disciples” mentioned in the gospels. It’s definitely worth a read.
Also embedded below is the video I mention about Ray Comfort, the Kiwi evangelist. I watched this film with my kids, and it was so inspiring. He speaks with so much compassion and empathy, and is a good example of how to not water down the truth, but still be courteous – and how many doors that opens for effective gospel ministry. The movie is called The Fool
In 1 Corinthians 10 we learn that rather than asking how much you can get away with, as followers of Jesus we seek to do all things to the glory of God.
Support this podcast: https://anchor.fm/whitefieldschurch/support
Recently [a friend and I] were talking about the event in Mark where Jesus encounters the Syrophoenician woman and the way he interacts with her – which can seem very cold or harsh. We did also read, but not focus our discussion, on Matthew’s account of it. My student leans toward Jesus’s behavior representing a racist shading to his approach.
I was wondering if you could speak into this, but also it may give an opportunity to speak into how this affects our modern lives.
Great question. I know many people have found this passage puzzling or even disturbing.
The passage in question is found in Mark 7:24-30 and the story is also told in Matthew 15:21-28. It involves a time when Jesus went to the region of Tyre and Sidon, which is in modern-day Lebanon. During his time there, unsurprisingly, he encounters a woman who is a Gentile (non-Jew), who appeals to him as the “Son of David” (a Messianic title), and asks that he heal her daughter. Jesus initially rebuffs her request, saying that it would not be right for him to give the bread which belongs to the children to dogs. She pushes back, saying that dogs are willing to eat the crumbs which fall from the children’s table. Jesus is impressed by her faith and persistence and heals her daughter.
Dogs and Puppies
If you’ve ever been to developing countries, you may have noticed that there are two kinds of dogs: street dogs and pet dogs. One of the biggest challenges for me when I visit places like Ukraine or Mexico is that I like to run for exercise, but there are sometimes street dogs who instinctively chase after people who are running!
Street dogs are often dangerous and diseased. They present a real threat to anyone walking down the street. Pet dogs, on the other hand, are companions who can become part of a family: “fur babies”!
This same distinction existed in Jesus’ time. In the Middle East at this time, especially because of the way that waste was disposed of in open dumps, there were packs of feral street dogs who roamed the streets and presented a very real danger to the people. On the other hand, people also kept dogs as pets, and part of the family.
The Jewish people were in the habit of referring to Gentiles (pagan, non-Jews) as “dogs” – essentially referring to them as “street dogs” who were diseased and dangerous, and therefore to be avoided. As you can imagine, this kind of thinking would have been entrenched in the minds of Jesus’ disciples, having grown up as Jews in Israel.
So when Jesus refers to this woman as a “dog” – part of what he is doing is playing into the Jewish culture of that day – which would have been held by many of his disciples – which considered the Gentiles to be “street dogs.” However, instead of using the common word for “dogs,” Jesus uses the word for “pet dogs” or “puppies.” By doing so, think about what he is saying: he is essentially saying, “Yes, many people where I’m from (including some of my disciples) might consider you a diseased and dangerous street dog, but I view you as a pet dog, i.e. one who can become a beloved part of the family.”
By saying this, Jesus was challenging the way that his disciples thought about Gentile people. They would have been looking around there in Tyre, wondering, “Why have we come here to these ‘dogs’ – these filthy, disease ridden people? And Jesus is saying, “No, these are people who can become a beloved part of the family.”
Was Jesus Ethnocentric?
In Matthew’s account of this story, Jesus states that he has come to “the lost sheep of the house of Israel.” Does that mean that Jesus was ethnocentric, or perhaps a Jewish nationalist?
By calling this woman a “pet dog” he was insinuating that she could live in “the house” and be part of “the family.” These latter two metaphors are used throughout the Bible to describe the people of God. Following the metaphor, Jesus is describing that she, as a Gentile (not part of God’s covenant nation of Israel) could be brought into the house and become a member of the family. This is similar to what the Apostle Paul says in Romans 11, where he talks about how Gentiles have been “grafted in” to the “olive tree” of God’s people, which began with Israel.
God’s plan for salvation, throughout the Bible was for the whole world. In John 3:16, Jesus makes it clear that his mission is a global mission, for God so loved the world.
However, God’s plan for global evangelization was to work through Israel to the world. Israel was to be God’s missionary people, a light to the nations. In fact, in Deuteronomy, God tells them that the purpose of the Law of Moses, was so other nations would see who their God was by observing the goodness of those Laws. Israel was to be a lighthouse to the nations. This is why the Psalms and the Prophets talk about how the nations will rejoice, and the nations will come to the Lord. The word “nations” is synonymous with Gentiles.
However, many times Israel fell short of this, becoming ethnocentric and nationalistic, and taking their “chosen status” as a mark of superiority over others instead of what it was meant to be: the mark of them being chosen to carry out God’s work of bringing light to the Gentiles.
Jesus’ focus was to Israel, because it was through Israel that God wanted to reach the world. He had come as the Jewish Messiah and in fulfillment of the Jewish ceremonial system: as the ultimate prophet, priest and sacrifice, to fulfill all that was written in the Hebrew Scriptures. After his resurrection, Jesus commissioned his disciples to preach the Gospel to every creature, all the nations, and to take the gospel from Jerusalem, to Judea and Samaria(!), and to the ends of the Earth.
In the ancient world, it was common for each nation, and sometimes for each town or tribe, to have their own God. However, the God of the Bible claimed to be the God of all the world, and Jesus claimed to be the Savior of all the world. He was not just one of many ways to come to God, he was the way, the truth, and the life – and no one can come to the Father besides through Him. (John 14:6)
This was considered scandalous in the Roman Empire, where their governing mentality was that anyone can believe anything they want as long as they don’t claim that their god or religion is right and somebody else’s is wrong. That is very much like today’s modern Western culture, actually! But the Christians could not comply with this: the God of the Bible is not just a local deity, but the creator of the entire universe, and Jesus was the savior of the entire world.
Jesus’ focus on Israel was a missional strategy and calling, not a qualitative judgment on either Israel or other nations. In fact, multiple times in the Gospels, Jesus points out how a Gentile showed more faith that those in Israel.
What Does this Mean for Us Today?
There is no place for racism or ethnocentrism with God. This is not to say that you cannot or should not be a patriot, or someone who loves your country. What it means is that we recognize that other nations are made up of people created in God’s image, who have the same intrinsic value and worth. Since they are loved by God, they should be loved by God’s people. There is no place for any sense of superiority or disdain, when we recognize that we were also “by nature children of wrath, like the rest of mankind, but God…made us alive together with Christ.” (Ephesians 2:3-4)
In Christ, we are now part of a new humanity, the “family of God,” in which there is no longer Jew nor Greek, and we will be part of that great multitude in Heaven made up of every tribe, tongue, and nation, which will worship before the Throne. To be chosen by God is to be chosen to be part of His mission to bring the truth of His love and grace to the world.
A while back a friend shared a TikTok video with me in which a young guy was teaching something from the Bible which he portrayed as something people had overlooked, or about which they had been unaware, which could be potentially paradigm-shifting.
What this young man claimed is that the gospels tell us that Jesus healed a centurion’s servant, but that the word used there for “servant” actually means a same-sex lover. Thus, his conclusion was that by doing this, Jesus essentially affirmed and condoned, rather than condemned, homosexual sexual relationships.
The story of this healing is found in Matthew 8:5-13 and Luke 7:1-10, and is about a Roman centurion who comes to Jesus and begs that Jesus heal his servant. Jesus agrees and says he will come to the centurion’s home, but the centurion says that he does not deserve to have Jesus under his roof, and that he has faith that all Jesus has to do is say the word, and his servant will be healed.
Did Jesus Heal a Centurion’s Same Sex Lover?
The word in question is the Greek word “Pais.” Interestingly, the word Pais literally means boy. There is another Greek word for servant, the word doulos, but the word pais was used to designate a young, male servant boy.
Pederasty and Sexual Abuse
As Preston Sprinkle explains in his excellent book, People to Be Loved: Why Homosexuality is Not Just an Issue, it was common in the Greco-Roman culture of Jesus’ day for homosexual sex to be part of the power differential in a relationship, but only as long as the dominant partner was older, of higher social standing, and in the penetrating role. This is often referred to as pederasty, in which older men would have dominant sexual relationships with teenage boys. Both modern psychology and laws would deem these relationships to be unethical and illegal for multiple reasons, as they are abusive and harmful; not only are they an abuse of power, but these relationships were physically, sexually, and psychologically abusive to the younger victim.
Furthermore, Sprinkle goes on to explain that such relationships in the ancient world were not at all like our modern conception of a gay couple in a loving, consensual, co-equal relationship. For example, the penetrating partner in such relationships was not necessarily considered “gay” or “same-sex attracted,” rather this was an act of subjugating the passive partner and was about asserting power.
Pais Alone Doesn’t Imply a Homosexual Relationship
However, there is actually no indication that this centurion had such a relationship with his servant boy just by use of the word “pais.” While these relationships did exist, to assume that this centurion was sexually abusing his servant boy based on the simple fact that he had a servant boy, would be like reading that a man had a wife and then assuming that he must have abused his wife, because some people do that. It’s a major assumption, in other words, that requires a giant leap that is not indicated by anything in the text.
In fact, Luke uses the word doulos (the general word for servant) to describe this boy (Luke 7:2). Furthermore, of the 24 uses of pais in the Greek New Testament, it is never used of a homosexual relationship. So, the idea that this specific servant boy was being sexually abused by his master is definitely not something that ancient readers would have automatically assumed based on the use of the word pais. Furthermore, since any such relationship would have been abusive in nature, to say that this is an example of Jesus condoning or affirming a homosexual relationship is far-fetched and misguided; certainly no one would argue that Jesus, by healing this servant, was affirming or condoning of the sexual abuse of a minor by an older man in position of power.
Would Jesus have healed a gay person?
Although it is very unlikely that this passage is speaking about the healing of a centurion’s same-sex partner, the question remains: Would Jesus have healed a gay person? I think the answer to this question is also very simple: Yes.
Here’s why I say this: because Jesus’ healing of people never hinged on, or depended on, their level of personal righteousness. When Jesus healed the man born blind, he never brought up that man’s struggle with bitterness, greed, or envy. When Jesus healed the man with the withered hand, he never brought up that man’s struggle with lust. Healing is an act of grace, and grace – by definition – is not something that is earned or merited, it is a gift from a God who gives to undeserving recipients.
The message of the gospel is that God shows grace to sinners, and that’s good news for a sinner like me, and for you as well. As Paul tells us in Romans 2, the kindness of God often leads us to repentance.
This is a devotional I wrote for It is Well, a great Instagram account that posts encouraging devotional messages. They’re worth following!
Hope for the Disfavored
The true measure of character is not how we treat the privileged, but how we treat the disfavored. There was no one more disfavored in the minds of the Jewish people than the Gentiles, i.e. non-Jews. After all, the Jewish people were God’s chosen people. What then of the Gentiles?
And yet, Romans 15:10-13 tells us something incredible: quoting from Deuteronomy, we read: “Rejoice, O Gentiles, with his people.” And again, “Praise the Lord, all you Gentiles, and let all the peoples extol him,” because “the root of Jesse will come, even he who arises to rule the Gentiles, and in him will the Gentiles hope.”
The good news of Christmas, is that God has come to the disfavored, to save them and welcome them into his family! That is good news for us, who have fallen out of favor with God because of our sins.
Great rulers and conquerors, from Alexander to Augustus, had established empires which provided people with stability and peace. But as the Roman philosopher Epictetus explained: “While the emperor can give peace from war on land or sea, he is unable to give peace from passion, grief, and envy. He cannot give peace of heart, which men long for more than outward peace.” And yet the promise of the gospel is Jesus has come to give us the peace which our hearts long for by making peace between us and God through the sacrifice of himself on our behalf.
The good news of Christmas is that God has treated disfavored people like us with kindness and grace. He came to us, in the person of Jesus, to do for us what we could not do for ourselves.
The way to receive this great gift, Romans 15:13 tells us, is by “believing,” which means “to trust in, to rely upon, and to cling to” Jesus. That is the way to be filled with joy and peace, and to abound in hope this Christmas season.
Years ago I was telling my dad about the moral failure of a high profile Christian leader which had disqualified him from ministry. I concluded the story by saying something to the effect of: “Well, I guess he showed his true colors.”
My dad’s response was: “What if that’s not who he is at the core, but a mistake that he made?”
There I was, judging this man based on one of his worst moments, and saying: “That is who he IS!” My dad was willing to say that while what this man did was wrong, he should be given the opportunity for redemption rather than being forever dismissed and defined by his worst moment.
This isn’t to say that people are not sinners or that sinful actions are justifiable, or can just be chalked up as an “oops” that doesn’t count against us. No.
And yet: What do we do with sinners? Do we write them off and condemn them, standing upon their fallen frames in order to make ourselves appear that much taller? Or do we believe that redemption is possible and desire to see it take place?
I don’t pay much attention to Sarah Silverman, but I stumbled upon this clip of her talking about cancel culture and how it labels people as irredeemable. She makes a great point: Don’t we want to see people change? If so, we should encourage and celebrate transformation rather than self-righteously writing off people forever who have made mistakes.
This is what made Jesus so incredible: he showed love to those whom his society considered irredeemable: prostitutes, tax collectors, sinners. Far from affirming their sins, he offered them redemption, a new identity, and a new destiny.
Here is the clip from Sarah Silverman:
Sarah is not a Christian, but she is touching on something that is core to Christianity.
May we as the church be those who champion redemption, who provide a place where people are loved and are shown that they are not irredeemable because of Jesus!
In him, fallen people like us have had our sins dealt with before God, and therefore we can receive forgiveness, redemption, a new identity, and a new destiny. That’s good news.
2020 has been a wild ride! It feels like there’s a new surprise around every corner, and none of them are fun!
This year we’ve had the coronavirus pandemic, economic crisis, political and social crises, and environmental crises in the form of devastating fires in the western United States and hurricanes in the southern US.
Several people have asked me whether these fire are the judgment of God upon our society, or whether they are instead the work of the Devil.
God’s Judgment in the Bible Through Natural Means
This is an interesting question, because there are times in the Bible when we read about things which seem to be natural phenomena, but the Bible tells us they were acts of God for the purpose of judgment.
Examples of this would include: the great flood in the time of Noah, the earth opening up and swallowing the sons of Korah (sounds a lot like a sinkhole!) in Numbers 16, the judgment of Sodom and Gomorrah in Genesis 19 (the site of the Dead Sea, often thought to be the result of a meteor striking the Earth), or Gehazi being struck with leprosy in 2 Kings 5.
The Bible Gives Us Something We Don’t Have In Our Time
What we have in the Bible is not just a sterile account of historical events, but rather an authoritative theological interpretation of historical events. In other words: floods happen all the time, but this flood was the judgment of God. Not every sinkhole is the judgment of God, but this one was!
These theological interpretations were given by inspiration of the Holy Spirit to the writers of Scripture. The question is: how can we know whether current events are God’s judgment or not?
When an earthquake or a tsunami strikes, or when forest fires rage, it would be presumptuous for us to declare that they are the judgment of God, because we simply don’t have the same authoritative insight or theological interpretation that was given to the writers of Scripture.
Further Considerations: A Fallen World and a Natural Ecosystem
When sin came into the world, it not only affected us human beings, it affected all of creation. There are things about nature which are broken, harsh and cruel.
Here in Colorado, for example, fire is a natural part of our ecosystem. There are certain pine cones which only open in the heat of fire, and pine forests often need fire in order to clean up the undergrowth and fallen debris and replant themselves. It’s how the ecosystem works, and there have been fires here since long before humans inhabited this area in the way we do now.
In other words: we moved to an area where wildfires are part of the ecosystem… so it probably shouldn’t surprise us when there are fires!
We look forward to the New Heavens and the New Earth, where things will be the way they were meant to be, the way they are supposed to be: where there is no more destruction by fire and no more disease, pestilence, and the like.
What Jesus Said About This: The Tower of Siloam
In Luke 13:1-5, Jesus was talking to some people about some current events which included the suffering and death of people in their community. One instance included a tower, the Tower of Siloam, which stood in Jerusalem, but had collapsed and killed 18 people.
People were asking whether the collapse of this tower, killing these 18 people, had been the judgment of God upon them. Check out Jesus’ response:
Those eighteen on whom the tower in Siloam fell and killed them: do you think that they were worse offenders than all the others who lived in Jerusalem? No, I tell you; but unless you repent, you will all likewise perish.
Jesus told these people, “No, this wasn’t the judgment of God.” Apparently, in our imperfect, fallen world, sometimes towers are built poorly and materials collapse, or the ground shifts, and structures sometimes collapse. Sadly, sometimes people die in accidents, or of illnesses, or of other reasons.
But, although this was not the judgment of God, Jesus warned those people that they should take heed in light of this event, and let this be something which causes them to repent and turn to God in humble faith, lest they also perish.
Regarding the fires raging in the United States, COVID-19, and the other difficulties facing the world right now: Is this the judgment of God? Maybe. Or maybe not. We can’t be sure. But we can be sure of this: these events should certainly cause you to turn to the Lord in prayer and repentance, and if we don’t repent then we will perish in something much worse than wildfire or COVID-19: the judgment of our souls.
One thing is for sure: God wants to use these events to cause us to turn to him. May we do so without delay. If we do, the hope of the gospel is not only the salvation of our souls, but the redemption of our lives, and a relationship with God.
A question I am frequently asked is if there is a difference between the “baptism” of the Holy Spirit, and being “filled” with the Holy Spirit. Are they two different words which describe the same thing? The answer is: in some cases ‘Yes,’ and in other cases ‘No.’
Let me explain:
Understanding the Three Relationships the Holy Spirit Has with People
Throughout the Bible, we can see three distinct relationships which the Holy Spirit has with people. I would say that there are no less than these three, and no more than these three.
However, there are various terms and phrases which are used by the biblical authors to describe these relationships, and here’s what leads to confusion: some of the biblical authors use the same words to describe different relationships!
And yet, by looking at the context and the meaning of what the authors are describing (by the inspiration of the Spirit), we can see that three distinct relationships with the Holy Spirit are described in the Bible.
These three relationships can be easily remembered by connecting them to three simple prepositions: With, Upon, and In.
With – Conviction. (All People)
The Holy Spirit is WITH all people, bringing conviction about 3 things: sin, righteousness, and judgment.
In the Gospel of John chapters 14 &16, Jesus tells his disciples (at the Last Supper) that he is going away, but he will send the Spirit. Then he tells them about the person and work of the Holy Spirit.
And I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth… You know him, for he dwells with you and will be in you.
Jesus then tells them that the work of the Spirit with people is that he brings conviction about sin, righteousness, and judgment. The Spirit speaks to people, to bring conviction that they have sinned, that God is righteous (and they have fallen short of his righteousness), and that a day is coming when God will judge the world, i.e. they will have to stand before him in judgment because they have fallen short.
In other words: the work of the Holy Spirit in the world with all people, is that he is bringing conviction of sin and the need for a Savior.
In Genesis 6, God says that his Spirit will not always strive with humankind. In other words, the Spirit is striving with people, to bring about conviction of sin which will lead to repentance in some cases, or a hardening of hearts in other cases.
What this means is that God’s Spirit is speaking to people’s hearts in the deepest jungles, in closed countries, as well as to the hearts of your loved ones. It is possible to harden your heart to the voice of the Spirit, as we are told in Hebrews 4:7, among other places.
The ultimate rejection of the work of the Spirit in this way is what constitutes the blasphemy of the Holy Spirit: rejecting the work of the Spirit to bring conviction leading to repentance and embracing the Savior.
Upon – Empowerment. (Some People)
Throughout the Old Testament and the New Testament, we see a second relationship with the Holy Spirit, in which the Holy Spirit empowers people to fulfill particular callings that God has put on their lives.
Sometimes this empowerment manifests itself in supernatural gifts, such as with Saul in 1 Samuel 10, or with the charismatic gifts in 1 Corinthians 12 & 14.
This empowerment is often described by the term “upon” in the Old Testament, and in some places in the New Testament:
“And the Spirit of the LORD rushed upon [Samson]” (Judges 14:9)
And behold, I am sending the promise of my Father upon you. But stay in the city until you are clothed with power from on high.” (Luke 24:49)
But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” (Acts 1:8)
This empowering relationship was described by the anointing with oil of priests, kings, and prophets in the Old Testament. The oil symbolized the empowering of God to fulfill a calling he has put upon our lives.
It seems that this empowering is sometimes given by God to people who are not believers, and who do not have saving faith. Example of this might be King Saul in 1 Samuel 10, or the high priest Caiaphas in John 11:49-52, who prophesied that Jesus would be killed in order to die for the nation. Furthermore, talking about the supernatural gifts of the Spirit, Paul seems to imply in 1 Corinthians 13 that it is possible to exercise spiritual gifts and not be a Christian! Jesus himself says that some people who cast out demons will not go to heaven (Matthew 7:22-23)
Furthermore, the word Messiah (anointed one) carries with it the connotation that the Spirit is upon this one, to empower him to carry out a unique mission from God: to atone for sin and bring salvation to the world. This is why Isaiah 61, which Jesus quoted in Luke 4 in Nazareth when he announced that he was Messiah, says:
The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound
Isaiah 61:1-2, quoted in Luke 4 by Jesus and applied to himself
This is an important distinction from the next relationship with the Holy Spirit, and I will explain why it is so important as we go on.
In – Indwelling. (Those who have been born again through faith in Jesus)
Jesus told his disciples at the Last Supper that the Holy Spirit had been with them, but would soon be in them (John 14:16-17).
This indwelling of the Holy Spirit was something which was prophesied and predicted, but which never happened until after Jesus had died and risen from the grave.
In Ezekiel 37, God spoke through the prophet Ezekiel, telling the people about a future day when he would place his Spirit inside of his people.
Paul tells us in Ephesians 1:13-14 & 4:30, and 2 Corinthians 1:22 & 5:5 that when we put our faith in Jesus, and believe the gospel, we are sealed with the Holy Spirit as a guarantee that we have been redeemed by God, and he see us through until our redemption is complete.
The Spirit within us sanctifies us, guides us, teaches us, reminds us of the words of Jesus (John 16:13-15).
It is incorrect to say, as some do, that “God is within all of us.” What the Bible teaches is that God’s Spirit is only within those who have placed their faith in Jesus and been redeemed by Him.
Where these distinctions bring clarity
These distinctions bring clarity to some things, for example: in Psalm 51, David, having sinned with Bathsheeba, prays: “Do not take your Holy Spirit from me.”
Without making these clear distinctions in relationship, we might draw the conclusion that if we sin, we are in danger of God removing his Holy Spirit from us who are believers. And since Romans 8:9 says:
You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him.
We might then conclude that we are in danger of losing our salvation if we sin, since God might remove his Spirit from us. However, it is important to remember that David had the Spirit with him (bringing conviction), and he had the Spirit upon him (as King to fulfill his calling).
David was not, therefore, worried about losing the indwelling of God’s Spirit, but rather the convicting and comforting presence of the Spirit, and/or the empowering power of the Spirit in his life.
Furthermore, it helps us understand how people like Saul, in the Old Testament, were able to do things by the Spirit of God upon them, and yet it seems that they were not amongst those Old Testament saints who died in saving faith (cf. Hebrews 11).
Where it gets confusing: Luke and Paul use the same words to mean different things
Here’s where it gets interesting and here is the source of some of the confusion on this topic: Luke and Paul use the same terms to mean different things in their respective writings!
Luke, in his writings (Gospel of Luke & Acts of the Apostles), talks a lot about the Spirit, but he does so exclusively in regard to the empowering of the Holy Spirit. Seriously, look into it: there is no direct reference to the indwelling of the Holy Spirit in Luke or Acts.
Paul, on the other hand, focuses mostly on the indwelling of the Holy Spirit.
So, when Luke talks about the disciples being filled with the Spirit of God in Acts, he is talking about empowerment, not indwelling. This is clear from the context, but it is also clear from other clues. A great example of this is how it says in Luke 1 that John the Baptist would be “filled with the Spirit” from birth. This filling cannot be understood as the indwelling of the Spirit, since: 1) John could not have trusted in the gospel before hearing it and understanding it (see Ephesians 1:13), and 2) since Jesus had not yet accomplished his saving work through his life, death, and resurrection.
Furthermore, it is important to note that in John 20, after his resurrection but prior to his ascension, Jesus imparted the Holy Spirit to his disciples:
And when he had said this, he breathed on them and said to them, “Receive the Holy Spirit.”
And yet (and this is important!), prior to his ascension, he told those same disciples to wait in Jerusalem until the Holy Spirit had come upon them to cloth them with power from on high, to empower them to carry out the mission he had given them (Luke 24:49, Acts 1:8).
The Holy Spirit then came upon them on the day of Pentecost, 10 days after Jesus’ ascension.
So we see that the imparting of the Holy Spirit by Jesus in John 20 prior to his ascension was for them to receive the Spirit indwelling them, but the coming upon of the Spirit in Acts 2 was a separate event for the purpose of empowering them.
For these empowering events, Luke uses the terms “filled with the Holy Spirit” and “baptized with the Holy Spirit” interchangeably. Paul, on the other hand, uses the term “filled” with the Holy Spirit to speak of the indwelling work of the Spirit. The meanings of the two uses of the word “filled” are clear from their contexts and what they describe the Spirit doing in each case.
It is in this way, therefore, that Luke can describe believers being filled with, or baptized with, the Holy Spirit multiple times, such as in Acts 4, where people who are already believers receive a fresh filling of the Spirit, leading to even more boldness. The key here is that while they already have the Holy Spirit indwelling them, there is apparently need for fresh fillings of the Spirit for empowerment. Thus, to sing songs in which we ask for the Holy Spirit to fill us is acceptable and right, as long as we understand that we are asking for empowerment from God’s Spirit, not sealing by God’s Spirit.
Hopefully this explanation helps you as you read the Bible, seek the Lord, pray, worship, and serve!
Recently a friend reached out to me with some questions regarding “annihilationism” and “conditional immortality.”
Will Every Soul Live Forever, or is Immortality Conditional?
One of the key questions in this discussion is this: Although the Bible clearly teaches the promise of eternal life for those who have been redeemed by Jesus, does the Bible teach eternal death for those who die in their sins?
“Conditional immortality” is the term given to the belief that the souls of those who die apart from redemption in Jesus will not go on living forever. They believe that immortality is conditional, meaning that only the souls of those who put their faith in Jesus will live forever, but not the souls of those who do not.
The central argument for conditional immortality in the Bible comes from Genesis 3 and Revelation 22, which talk about the Tree of Life, which was present in the Garden of Eden and will be present again in the New Jerusalem. In Genesis 3 we are told that the people were cut off from it, lest they eat of it and live forever in their fallen state. The idea is that if the Tree of Life is in the New Jerusalem (Heaven), it provides people with eternal life, but to be cut off from Heaven is therefore to be cut off from the source of eternal life.
Conditional immortality is also related to the idea of “annihilationism”
Annihilationism or Eternal Conscious Torment (ECT)?
Annihilationism is the belief that unredeemed souls will be “annihilated,” i.e. snuffed out in the Lake of Fire (Revelation 21:15) and cease to exist for all eternity. Seventh Day Adventists in particular argue that since Hebrews 12:29 says that God is a “consuming fire,” those who have not been justified and sanctified through Christ will be consumed by his presence and cease to exist.
In contrast to this is the traditional belief about Hell, held by the Church Fathers and the majority of Christians throughout history, that Hell is eternal conscious torment (ECT).
The key arguments against the ECT view of Hell, and in favor of annihilationism are two-fold:
An eternity of punishment for sins committed in a finite lifetime seems unfair, i.e. “the punishment doesn’t fit the crime”
The view of Hell as eternal conscious torment is not Biblical, but is imported from outside philosophies.
The ECT view is often blamed on Platonism, or Hellenism more generally, or from medieval assumptions influenced by writings like Dante’s Inferno
Rather than unquestioningly accepting these claims, we should examine if what they claim is true.
What Did Jesus Say About Hell?
Some might find it surprising that most of our understanding about Hell from the Bible does not come from the Old Testament, but from the words of Jesus.
13% of Jesus’ teaching and half of his parables were about Hell, judgment, and the wrath of God.
What that means is that Hell is not a peripheral issue, but is a major theme of Jesus’ teachings. If you claim that Jesus was a good teacher, you have to deal with the issue of what he taught about Hell.
Examining Jesus’ teachings, we find that the view of Hell as eternal, conscious torment was not a later addition to Christianity in the Middle Ages, nor the influence of Platonism or Hellenism, but rather people who simply accept the words of Jesus at face value.
Here are some examples of what he said:
Then he will say to those on his left, Depart from me, you cursed, into the eternal fire prepared for the devil and his angels. (Matt. 25:41)
And these will go away into eternal punishment, but the righteous into eternal life.” (Matt. 25:46)
[but some] will be thrown into the outer darkness. In that place there will be weeping and gnashing of teeth. (Matt. 8:12)
And if your eye causes you to sin, tear it out. It is better for you to enter the kingdom of God with one eye than with two eyes to be thrown into hell, ‘where their worm does not die and the fire is not quenched.’ (Mark 9:47-48)
Here Jesus is quoting from Isaiah 66:24
In Luke 16, Jesus tells the story of a man who suffered in Hell after his life on Earth ended, which means that his soul was not snuffed out when he died, but continued living.
Because of the simple clarity of these verses, the great majority of Christians throughout history have accepted that the teaching of the Bible is that Hell is eternal, conscious torment.
Eternal Separation from God
In 2 Thessalonians 1:9, the Apostle Paul describes Hell in this way:
those who do not know God and on those who do not obey the gospel of our Lord Jesus. They will suffer the punishment of eternal destruction, away from the presence of the Lord and from the glory of his might,
2 Thessalonians 1:9
Once again, we see an example of the eternality of the destruction which will be suffered by those who do not know God and who reject the gospel.
Rather than being unkind or heartless, these messages are written to those who are alive so that they can turn from their ways and be saved. As Ezekiel 33:11 says:
As I live, declares the Lord GOD, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn back, turn back from your evil ways, for why will you die?
It is the heart of a loving God that warns and pleads, knowing the gravity of what is at stake. It is because God cared so much that he came to this Earth to give his life, that people might be saved.
A Message from Beyond the Grave
In the Gospel of Luke 16:19-31 Jesus tells a story about a rich man who died and suffered torment in Hades. Jesus shares that this man longed to be able to send a warning to his family members who were still alive that they should not make the mistake that he did, of not trusting in and walking with God.
For those who are alive, this is a very important story because it helps us to understand the urgency of responding to the gospel and receiving the gift of salvation and life that is extended to us in Jesus.
The question still remains as to whether it is fair for Hell to be eternal, since life on Earth is finite.
Here 2 Thessalonians 1:9 is helpful, which tells us that the essence of Hell is separation from God and his glory.
Since God is the source of beauty, life, joy, peace, and goodness – to be separated from God and his glory is to be cut off from those things for eternity. In other words: what makes Hell hellish, is that God is not there. What makes Heaven heavenly, is that God is there.
Furthermore, since Hell is the destiny of those who have rejected the grace of God and relationship with him, and have essentially pushed God away or turned their back on Him, Hell is the final culmination of them getting what they wanted in their lifetime.
In Genesis 6:3, God says something very serious: “My Spirit will not always contend (or strive) with man.” If a person continually rejects the offer of God’s grace and the conviction of the Holy Spirit, the time will come when God will give them what they insisted upon, forever: life apart from God. This giving people over to their ungodly desires is the essence of God’s judgment (see Romans 1:18-31).
Hope Beyond the Grave
Faithful Christian teachers in history, such as John Stott, have believed in annihilationism, but this view has always been a minority viewpoint, mostly because it seems to contradict the straightforward teachings of Jesus.
What we do know is that the message of the gospel is truly good news, and that there is an urgency to this gospel because of the reality of Hell.
The commandments were written by the hand of God and the 4th directs us to keep the Sabbath holy. No one has the authority to set aside or alter any of God’s laws. Please explain with reference to the Bible. I know we are saved by grace and not works and that no one can keep the Ten Commandments but our Lord Jesus Christ.
God’s Laws Fall Into Three Categories
The 613 Old Testament laws fall into three different categories, and are treated differently in the New Testament. The three categories are:
For the people of Israel, all three types of laws were blended together. Breaking a moral law had civil and ceremonial consequences. But in the New Testament, by the time of Jesus, Israel was no longer a theocratic nation-state, but was an occupied territory ruled by the Roman Empire. As such, they had to follow the laws of Rome, which in some cases contradicted their Jewish law, such as in the case of capital punishment: Roman law forbade the Jews from carrying out capital punishment against those who broke the Old Testament laws. Only the Romans were allowed to carry out capital punishment. This created a conflict for the Jews, much in the same way that Muslims in Western countries struggle with their inability to live by Sharia law.
The Ceremonial Laws, we are told in the Letter to the Hebrews, all foreshadowed and pointed forward to Jesus, and were fulfilled by Him and in Him.
The Moral Laws were fulfilled by Jesus in that He lived a perfect life, free of moral failure. But unlike the civil and ceremonial laws, the moral laws reflect God’s character, and since His character doesn’t change, neither does His moral standard. In fact, whenever Jesus talked about the moral laws of the Old Testament, he either re-affirmed them or intensified them (see Matthew 5:21-48).
In the 10 Commandments, what makes the 4th Commandment unique is that it is the only one which is a ceremonial law.
The Shadows and the Substance
Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. These are a shadow of the things to come, but the substance belongs to Christ.
What the Apostle Paul is telling us here is that the Sabbath is an example of something which foreshadows Jesus.
Imagine if you went out of town for an extended trip, and when you came back, your wife came running out to meet you, but rather than embracing you, she threw herself on the ground and started kissing your shadow. That would be strange, since you – the actual substance – are standing right there!
Or imagine if you were sitting on the couch next to your wife, but rather than embracing you, she instead hugged a photograph of you.
This, Paul is saying, is what it is like when we focus on the shadows rather than the substance, now that He (Jesus) has come.
The Principle and The Purpose
As mentioned previously, the Book of Hebrews shows us how all of the ceremonial aspects of Judaism foreshadowed Jesus and were fulfilled in Jesus. Hebrews 3 & 4 address the Sabbath rest.
The essence of what it says in Hebrews 3-4 is that both the Sabbath day rest and the rest of the Promised Land were not ends in themselves, but pointed forward to the true rest of God which is found in Jesus. Thus, the purpose of the Sabbath is to point us to Jesus, in whom we rest from our labors of trying to justify ourselves before God.
However, there still remains the issue of a “Sabbath principle”: the idea that it is wise and good for us to take a break from our work, and set aside a day dedicated to physical rest and Spiritual enrichment.
It is important to note that for Christians, Sunday is not the “Christian Sabbath.” For a discussion of the significance of Christian worship on Sundays, see these articles:
In summary: the message of the New Testament is that what it means to truly honor the Sabbath is to embrace the gospel and enter into the ultimate rest in Jesus, to which the Sabbath points. Jesus and the salvation He came to provide is the fulfillment of the Sabbath, and honoring the Sabbath means embracing that salvation by faith and living in it.
A lot of people say children are a gift from God. If that’s true, then why would God give a pedophile children?
It isn’t just people who say that children are a gift from God; God himself says that children are a gift from Him.
Psalm 127:3 says, “Behold, children are a gift of the LORD, The fruit of the womb is a reward.” (NASB)
In the 1989 movie Parenthood, Keanu Reeves’ character says something profound:
You know Mrs. Buckman, you need a license to buy a dog. You need a license to drive a car. Hell, you even need a license to catch a fish. But they’ll let any butt-reaming a**hole be a father.
Keanu Reeves as Tod Higgins in Parenthood
When we lived in Hungary, we adopted a child whom we had guardianship over for years. The process included a gauntlet of intrusive tasks: home inspections, psychological examinations, classes, fees. During a week-long class, one of the other prospective adoptive parents expressed his frustration that it seems unfair people who want to help children in need by adopting them are put through such a rigorous process, when someone who becomes a parent biologically doesn’t have to do anything.
At the same time, we also visited orphanages where children were abandoned because they were either unwanted, or the parents were unable to care for them.
Here in Colorado, our church is involved in helping children in kinship and foster care, who oftentimes end up in these situations because of abuse or neglect.
We’ve known people over the years who would have been great parents, but struggled with infertility, or were unable to have children because of other medical issues.
It seems like an incredible injustice that many who want to have children cannot, while many who should not have children do. Is God somehow irresponsible in his distribution of children? And if it is merely a natural, biological occurrence, then why does the Bible insist that children are a gift from God?
The reason for the principle, that children are a gift, is intended to shape the way we think about human life.
Life, the Bible says, is sacred. Human beings are created in the image of God, and though we are fallen, we continue to bear the image of the divine, even if it is marred within us. Alone out of all creation, this is unique to human beings. This is why it is allowed for human beings to ethically kill and eat animals, but human life is different.
Many ancient people considered children to be a nuisance. God wanted people to treat children as treasures.
This can be seen with Jesus; when his disciples tried to shoo away the children who wanted to come to Jesus, assuming that their master was too great a person to be bothered by annoying little children, Jesus corrected them and said, “Allow the little ones to come to me, for to such belongs the Kingdom of Heaven.”
One reason why little children were not valued very highly in ancient society is because they were not able to contribute or produce anything. Furthermore, young children were particularly susceptible to disease and death. So the feeling of many was that once (and if) the child grew to the point where they could be a contributing member of society, then their life would have value. God said: No, children are not a drain, they are a gift.
The principle is that children are to be considered a gift, and human life is to be treasured.
As human beings, we are fallen. We ourselves and the world we live in languish under a curse: the curse of sin and death. This curse has far-reaching implications: it means that the world does not work the way it was originally designed to, and neither do we.
The results of this curse include sickness, hatred, envy, strife, selfish and hurtful actions, as well as all kinds of deviant behavior, and ultimately death.
We were not designed to struggle with infertility, we were not designed to abuse others, nor to suffer abuse at the hands of others.
Every human being lives under the cloud of this curse their entire life, and we all suffer from its effects in all kinds of forms. This is tragic. So tragic, that God became one of us in Jesus Christ to put an end to it forever.
Human life is still a gift and is still precious, even though human beings suffer here on Earth.
Identity and Responsibility
To say that someone is a pedophile is to define them by their sin. Rather than saying that God gives children to pedophiles, it would be more accurate to say that God gives children to people, and tragically, some people choose to harm children.
Here is how the Bible explains this:
Let no one say when he is tempted, “I am being tempted by God,” for God cannot be tempted with evil, and he himself tempts no one. But each person is tempted when he is lured and enticed by his own desire. Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death.
To ask the question of why God allows people to be parents if he knows ahead of time that they will one day commit abusive acts against their children is akin to taking responsibility away from the sinner and placing it upon God, and this issue gets into the classic Trilemma of Theodicy:
A trilemma is like a dilemma, only instead of two issues (di) that are at odds with each other, in a trilemma there are three (tri).
The trilemma of theodicy states that there are three things the Bible states are true about God, which cannot all be true at the same time:
God is loving
God is all-powerful
The argument goes that since evil exists, either: God must not really be loving, or God must not really be all-powerful. Either God is incapable of stopping evil, even though he’d like to – in which case he is not all-powerful, or God is capable of stopping evil, but chooses not to, in which case he must not be truly loving.
The logical flaw in the trilemma
The big flaw in this thinking is that it takes into account only two of God’s attributes: his love and his power.
But does God have only two attributes? Certainly not! God has a myriad of attributes, including that he is: all-knowing, providential, eternal, etc. Simply adding another attribute of God to the equation changes it fundamentally, and removes the “lemma” out of the tri-lemma!
For example, if we say that God is not only loving and all-powerful, but also all-knowing and/or providential, it changes things completely. It means that it is possible for God to allow bad things and use them for good purposes, and even for our ultimate benefit. The fact that God is eternal reminds us that comfort in this life is not the pinnacle of existence, therefore it is also possible for an eternal God to allow temporal hardship in order to work an eternal good purpose. The Bible says this explicitly in 2 Corinthians 4:17 – For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison.
Thankfully, even in the most horrific situations, there is hope:
Why is human life still a gift, if a person suffers abuse?
While on the one hand, the human experience is irreconcilably tainted by suffering, human life is a gift because it carries with it the hope of redemption.
The promise of the gospel is that no matter what horrors a person might suffer here on Earth, in this broken world at the hands of broken and evil people, because of what Jesus did, redemption is possible.
And what redemption looks like is a new world, in which all that is wrong is made right: in which injustice and evil are judged, in which an end is put to suffering once and for all.
Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.”
Human life, despite its suffering, carries with it the hope of eternal life and redemption.
Speaking of this redemption, Paul the Apostle says:
For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. For in this hope we were saved.
The pages of Scripture are full of the story of the people who suffered greatly.
Some were tortured, refusing to accept release, so that they might rise again to a better life. Others suffered mocking and flogging, and even chains and imprisonment. They were stoned, they were sawn in two, they were killed with the sword. They went about in skins of sheep and goats, destitute, afflicted, mistreated… But God has provided something better for us.
May we take hold of this promise and hope by faith in Jesus and what He accomplished for us, so we can experience life and redemption!