Tag: Theology

What Grieves the Holy Spirit?

Posted on by

When it comes to grieving the Holy Spirit, where do we start? We are so disappointing to God at times. Let’s take a look at these grieving actions, starting in Psalm 78:

Forgetting God: “They forgot what he had done, the wonders he had shown them” (Psalm 78:11). God freed the Israelites from captivity, parted the Red Sea, provided bread in the desert, and led His people to a prosperous land. “In spite of all this, they kept on sinning” (Psalm 78:32). God lamented, “Can a mother forget the baby at her breast and have no compassion on the child she has borne? Though she may forget, I will not forget you” (Isaiah 49:15). But “you deserted the Rock, who fathered you; you forgot the God who gave you birth” (Deuteronomy 32:18).

Grumbling: “They spoke against God” (Psalm 78:19). Daily, God provided the Israelites with the “bread of angels,” but they weren’t satisfied and whined for more. Their complaints made God “exceedingly angry” (Numbers 11:10).

  • Miriam and Aaron criticized Moses, God’s appointed leader. “The anger of the LORD burned against them, and he left them,” and Miriam became leprous (Numbers 12:9).
  • When God allowed the Israelites to glimpse the glory of the promised land, they grumbled about the great size of the people instead of being grateful for the great size of the grapes. God sighed, “How long will this wicked community grumble against me?” (Numbers 14:27).

Disobedience: “They did not keep God’s covenant and refused to live by his law” (Psalm 78:10). “Again and again they put God to the test; they vexed the Holy One of Israel” (Psalm 78:41). The Israelites’ repeated disobedience saddened God. “How long will you refuse to keep my commands and my instructions?” He asked (Exodus 16:28).

Disbelief: “They did not believe in God or trust in his deliverance” (Psalm 78:22). Ten times God is described in Psalm 78 as being angry, grieved, or vexed. Disturbed by their lack of faith, God cried, “How long will these people treat me with contempt? How long will they refuse to believe in me, in spite of all the miraculous signs I have performed among them?” (Numbers 14:11).

God’s Old Testament warning, “do not grieve the Holy Spirit,” is repeated in the New Testament in Ephesians 4:30, but the emphasis is different. In the Old Testament, grieving the Spirit was connected to the people’s response to God. In the New Testament, grieving the Spirit also includes our response to one another in the Body of Christ. Paul explains this in Ephesians 4:29–32 when he illustrates how we can keep from grieving the Spirit:

  • Avoid unwholesome talk
  • Build others up rather than yourself
  • Share
  • Rid yourself of bitterness, rage, anger, brawling, and slander
  • Be compassionate

The consistent goal of the Spirit in the New Testament is that we achieve unity by maintaining right relationships with one another and using our gifts to serve the body of Christ (Ephesians 4:12–13, John 17:23). Paul tells us in Ephesians 4:3, “Make every effort to keep the unity of the Spirit.”

But the church in Jesus’ day lacked both service and unity, due in large measure to the ruling religious sect, the Pharisees (literally meaning “the separated ones”). By Jesus’ day it appeared that the Pharisees had set themselves apart because they secretly believed they were spiritually superior to others. Jesus called them vipers, fools, and blind guides. Stephen included them in his description of those who “always resist the Holy Spirit” (Acts 7:51).

Why was God so upset with these leaders? The reasons should be of concern to us because we grieve the Holy Spirit if we are guilty of these same sins.

Pride: The Pharisees demanded seats of honor at public events. They loved the esteem of the people and being called “Rabbi.” They expected to be served, rather than to serve. Jesus exposed their arrogance in a parable that portrayed a Pharisee as boasting, “God, I thank you that I am not like all other men” (Luke 18:11).

Self-effort: The Pharisees trusted in their good works to make them righteous, rather than in God. They erroneously believed they could achieve spiritual blessing through the effort of the flesh.

  • Jesus said, “Flesh gives birth to flesh, but the Spirit gives birth to spirit.” (John 3:6).
  • “Cursed is the one who trusts in man, who depends on flesh for his strength” (Jeremiah 17:5).
  • “Apart from me you can do nothing” (John 15:5).

Scripture condemns all self-effort and warns us to beware of our tendency to act independently of God. “Are you so foolish? After beginning with the Spirit, are you now trying to attain your goal by human effort?” (Galatians 3:3).

Resistance to the Spirit: “Do not put out the Spirit’s fire; do not treat prophecies with contempt” (1 Thessalonians 5:19–20). Guilty on both counts, the Pharisees doused the flames of the Spirit by attributing Jesus’ works to Satan (Matthew 12:25–32) and thumbing their noses at the Scriptures concerning Christ.

Hypocrisy: The Pharisees were spiritual leaders with no Spirit. They professed to know God yet they failed to recognize His own Son. They put demands upon others they were unwilling to accept themselves.

  • Jesus warned, “Do not do what [the Pharisees] do, for they do not practice what they preach” (Matthew 23:3).
  • “Woe to you, teachers of the law and Pharisees, you hypocrites! You are like whitewashed tombs . . . on the outside you appear to people as righteous but on the inside you are full of hypocrisy and wickedness” (Matthew 23:27–28).
  • Jesus’ final analysis was sad: “These people honor me with their lips but their hearts are far from me” (Mark 7:6).

Legalism: Intellectualism was the god of the Pharisees. Consumed with order, tradition, and doctrine, they so immersed themselves in the study of God’s Law and the explanation of it that they ended up missing God Himself! When the Pharisees scolded Jesus’ disciples for failing to wash their hands before eating, Jesus rebuked them, “You nullify the word of God for the sake of your tradition” (Matthew 15:6).

In their zeal for theological correctness, the Pharisees reduced religion to a purely intellectual exercise, effectively squelching the Spirit and eliminating responses of the heart.

  • As a result, their hearts were hardened (Mark 3:5).
  • Jesus said angrily, “Woe to you . . . you have neglected the more important matters of the law —justice, mercy and faithfulness” (Matthew 23:23).
  • Paul, himself a Pharisee, recognized the dangers of legalism and rightly warned, “The letter kills, but the Spirit gives life” (2 Corinthians 3:6).

Grieving the Spirit carries serious consequences:

  • The actions of the Israelites grieved the Spirit, and God withdrew His protection and fought against them (Isaiah 63:10, Acts 7:42–43).
  • The attitudes of the Pharisees grieved the Spirit and they were condemned to hell (Matthew 23:13, 23:33).
  • The most common result of grieving the Spirit in the Old Testament was simply that He left. Prior to Pentecost, the Spirit was given to selected individuals for a temporary period of time. That is why David, who experienced the coming and going of the Spirit in his own life, pleaded in Psalm 51:11, “Do not . . . take your Holy Spirit from me.”

Today, the Spirit works differently. When we mean business with God, the moment a person comes to Christ, he is immediately sealed by the Holy Spirit (Ephesians 1:13–14, John 14:16). We don’t question our eternal destiny or doubt God’s intentions toward us (1 John 4:16). The Spirit does not leave us, but if we grieve Him, He may temporarily withdraw fellowship for a time until we come back on track.

God prefers that we are continually aware of the Holy Spirit’s indwelling presence and sensitive to how deeply sin affects Him, and us. It is good to understand the biblical theology of grieving the Spirit. It helps when we are able to feel God’s sorrow over sin, but the surest way to avoid grieving the Spirit is to know Him and walk in a moment-by-moment, love relationship with Him.

[print_link] [email_link]

What is God’s Glory?

Posted on by

In a recent class on Wednesday nights, I have a friend who asked an interesting question: “What is God’s Glory?” Admit it, that’s not really an easy question to answer. I always sense that it was ascribing to God the honor due him, that he is worthy of our worship, praise and obedience.

If you spend much time in church, you hear God’s glory mentioned all the time. Contemporary songs and classic hymns celebrate God’s glory. Many worship traditions include the Gloria Patri: “Glory be to the Father, and to the Son, and to the Holy Spirit…” Preachers tell us we should seek to glorify God in all we do. In the Reformed tradition, the catechism reminds us that the chief purpose of our lives is “to glorify God and enjoy him forever.”

But, have you ever wondered what the glory of God really is? When we speak of God’s glory, what are we talking about? How do you answer my friend’s question?

According to theologian Millard Erickson, the Hebrew word for “glory” refers to a perceivable attribute (an individual’s display of splendor, wealth and pomp), but in relation to God, it does not point to a particular attribute, but rather to the greatness of God’s entire nature.

Ezekiel 10:4 helps us to get a glimpse of and understand God’s glory: “Then the LORD’s glory rose from above the winged creatures and moved toward the temple’s threshold. The temple was filled with the cloud, and the courtyard was filled with the brightness of the LORD’s glory.” The word translated here as “glory” is kabod in Hebrew. This word comes from a root with the basic meaning of “heavy.” From this root word came a word meaning “rich.” Ancient Hebrews would refer to a rich person as “heavy in wealth” much as we might say someone is loaded. The literal sense of kabod also included being loaded with power, reputation, or honor. It’s from this use of the word that we get the meaning of glory.

So, God’s glory is God’s weightiness in wonderful qualities such as might, beauty, goodness, justice, worthiness and honor. When it comes to these characteristics and so many others, God has them in superabundance.

When we think of God’s glory, we remember that God has all good things in greater quantity and quality than we can ever imagine. Notice, also, that God’s glory is solid and substantial. It isn’t mere reputation. It isn’t dependent on anyone or anything else. God’s glory reflects his essential nature.

Yet the notion of heaviness does not fully convey the glory of God. In fact, if we equate God’s glory with heaviness, we might miss an essential quality of his glory. Look again at Ezekiel 10:4. God’s glory is not like a giant rock that sits there passively because it is so large it cannot do anything else. Rather, God’s glory shines like the sun.

In fact, if we’re looking for an image to represent the glory of God, the sun is a strong candidate. For one thing, the sun is the heaviest object in our solar system (with a weight estimated at more than a hundred times that of the earth). But, of course, the sun doesn’t just sit there. It is continuously active, burning so fiercely that it lights and warms the earth, which is about 93 million miles away.

The similarity between God’s glory and the sun is found in Scripture. Consider the promise of Isaiah 60:19: “The sun will no longer be your light by day, nor will the moon shine for illumination by night. The LORD will be your everlasting light; your God will be your glory.” This promise comes true in the vision of the heavenly city found in Revelation 21:23: “The city doesn’t need the sun or the moon to shine on it, because God’s glory is its light, and its lamp is the Lamb.”

In the New Testament, the Greek word for “glory” is doxa, which conveys the meaning of brightness, splendor, magnificence and fame. Check out how it is used in the New Testament:

  1. Jesus prays that the Father would glorify him as he had glorified the Father (John 17:1-5)
  2. We see his glory at the resurrection (Acts 3:13-15, 1 Peter 1:21)
  3. We see it at the glorious second coming of Jesus (Matthew 24:30)

You and I are called to live our lives in the light of God’s glory. We do so when we acknowledge his glory in worship, and when we live worshipfully each moment, reflecting the glory of God in the world.

[print_link] [email_link]

Is God Good All the Time?

Posted on by

Last week in my Wednesday class we discussed the topic of being ransomed by God, out of Hebrews 9:11-28. To fully appreciate the work of Christ on the cross, we must understand the concepts of: satisfaction for sin, substitution for sin, propitiation, redemption, reconciliation, God’s love and holiness over against our human sinfulness that brings God justice and wrath.

God is love, yet cannot be in the presence of or condone our sin; so the wrath of God is consistent with his justice. This is the problem of forgiveness. God loves us and desires to forgive, but He cannot just let our sin go unpunished, which brings in God’s justice.

On the cross, God drew mankind to himself. Hebrews 7:25 states, “He (Christ) is able to save forever those who draw near to God through Him” (NASB). The teaching of this verse is that Christ saves us to forever, not just in length of time, but in the concept of wholeness, perhaps meaning “completely” or “totally” or “fully.” Forever here can also refer to the function of Christ as the High Priest forever, as the writer leads toward in Hebrews 7:26. There is no longer a need for repeated sacrifices, Christ died once for all (Hebrews 7:27, 9:12, 26, 10:2, 10, 1 Peter 3:18).

But today, the question is, Christ saves us from what forever? I believe He saves us from being “cut off” from the kindness of God. Check out Romans 11:22 where the Bible says, “Behold the kindness [or goodness] and severity of God” (NASB). Paul goes on to identify in the very next phrase the people who are “cut off” from God’s kindness (“those who fell” or “disobeyed” – those who are not in Christ), and those who continue in God’s kindness (“to you” – those who are in Christ). He states point blank that there are two options, either to experience God’s kindness or to be cut off. Being cut off from God’s kindness is a very severe thing (Paul uses the imperative word behold).

In Zambia there is a popular saying that, “God is good, all the time” and “all the time, God is good.” I have come to realize that this is only a partial truth; God is good all the time … to those who come to Him by Christ. Those who refuse Christ are “cut off” from God’s goodness, (which btw, to be “cut off” from the goodness of God is the biblical definition of hell). Hell is not Dante’s version of a sadomasochist Creator who tortures sinners. Biblical hell is a prison where lawbreakers are cut off from the Creator’s goodness. Once goodness is removed, only evil remains.

So, where do you stand? Are you in or out? Are you experiencing God’s kindness or are you cut off?

[print_link] [email_link]

Ready for Some Theology?

Posted on by

The other day I stood on my front porch with two Jehovah’s Witnesses. Many people turn out the lights, draw the curtains and ignore the knock on the door, but I like to engage them in conversation. It is only after these types of conversations that I can gain insight into their thoughts on biblical teaching. And besides, if they are on my porch, they are not down the street confusing my neighbors.

I countered with a declaration that I was a Jesus’ Witness, based on Acts 1:8 (Jesus speaking, not Jehovah). Any conversation with must get back to who Jesus is, because if we can’t agree on who Jesus is, it is a moot point on where the kingdom is going to be.

The main debate with the guys on my porch is that they believe the Trinity is a man-made doctrine. They believe that Jesus is the Son of God, and that Jesus is a god (their translation of John 1:1), that he is a created being. So, for them, Jesus is not the everlasting and eternal God. It is true that the word “Trinity” is not found in the Bible, but evidence for the reality of the Trinity is compelling.

Teaching on the Trinity:

The Trinity means the unity of three persons in one Godhead; Father, Son, and Holy Spirit. The Shema states that God is one (Deuteronomy 6:4) and the Bible ascribes divinity to Father, Son and Holy Spirit. My JW friends on the porch appear to be OK with polytheism (that Jesus was A god, but not THE God).

Outline of the Trinitarian Argument:

  1. God is one. Unity is ascribed to him.
  2. The Father is divine: a distinct person.
  3. The Son is divine: a distinct person.
  4. The Holy Spirit is divine: a distinct person.
  5. The Father, Son, and Holy Spirit are classed together, separately from all other beings.

Details of the Trinitarian Argument:

  1. God is one: Exodus 20:3, Deuteronomy 4:35, 39, 6:4 1 Samuel 2:2, 2 Samuel 7:22, 1 Kings 8:60, 2 Kings 19:15, Nehemiah 9:6, Psalm 86:10, Isaiah 44:6-8, 45:22, Jeremiah 10:10, Joel 2:27, Zechariah 14:9, Mark 12:29, John 17:3, Romans 1:21-23, 1 Corinthians 8:4-6, Galatians 3:20, Ephesians 4:6, 1 Timothy 2:5.
  2. The Father is divine and a distinct person: The word “Father” is used in the Scriptures in a two-fold sense in relation to the Godhead: sometimes as equivalent to God, sometimes to the first person of the Trinity.
    1. Passages where “Father” is used as equivalent to God, not implying personal distinctions: Deuteronomy 32:6, 2 Samuel 7:14, 1 Chronicles 29:10, Psalm 89:26, Isaiah 63:16, Jeremiah 3:19, Malachi 2:10, Matthew 6:9, Mark 11:25, Luke 12:30, John 4:21, 23, 24, 2 Corinthians 6:18, Philippians 4:20, James 1:17, 1 John 2:15, 16.
    2. Passages applied to God in contrast with Christ, denoting a special relation to Christ as Son, in his office of Redeemer: Psalm 2:1-11, Matthew 11:27, 25:34, Mark 8:38, 14:36, John 5:18-23, 26, 27, 10:15, 30, 17:1, Acts 2:33, Romans 15:6, 1 Corinthians 8:6, 15:24, 2 Corinthians 11:31, Galatians 1:1-4, Ephesians 1:2, 3, 4:5, 6, Philippians 1:2, 1 Thessalonians 3:11, 13, 2 Thessalonians 2:16, 1 Timothy 1:2, 2 Timothy 1:2, Titus 1:4, Philemon 1:3, 1 Peter 1:2, 3, 2 Peter 1:17, 1 John 1:3, 4:14, Jude 1:1, Revelation 3:21.
  3. The Son is divine and a distinct person apart from the Father.
    1. Christ is pre-existent, the Son existed as a distinct person before he came into the world: Micah 5:2, John 8:56-58, 17:5, 1 Corinthians 15:47, Philippians 2:6, 7, Colossians 1:17, 1 John 1:1, Revelation 22:13, 16 (read these two together).
    2. Christ is not merely pre-existent, but the Son is pre-eminent, above all things except the Father, co-eternal with the Father: Matthew 11:27, 28:18, Luke 20:41-44, John 3:13, 31, Acts 10:36, Romans 14:9, Ephesians 1:20-22, Philippians 2:9, 10, Colossians 1:15, 17, 18, Hebrews 1:4-6, 1 Peter 3:22, Revelation 1:5 3:14.
    3. Christ is creator of the universe: John 1:3, Colossians 1:16, Hebrews 1:2, 10.
    4. Christ has divine attributes ascribed to him:
      1. Omnipotence: Isaiah 9:6, Matthew 28:18, John 10:17, 18, 11:25, 1 Corinthians 1:24, Philippians 3:21, Colossians 2:10, 2 Timothy 1:10, Hebrews 1:3, Revelation 1:8.
      2. Omnipresence (albeit suspended during the incarnation): Matthew 18:20, 28:20, Ephesians 1:23
      3. Eternity: Micah 5:2, John 1:1, Revelation 1:8.
      4. Omniscience: Matthew 11:27, Luke 10:22, John 2:24, 25, 21:17, Acts 1:24, Colossians 2:3, Revelation 2:23.
      5. The divine name is applied to him as to no other being except the Father, implying supreme divinity: Psalm 102:24, 25, Hebrews 1:8-10, Isaiah 7:14, 9:6, Malachi 3:1, Matthew 1:23, John 1:1, 20:28, Acts 20:28, Romans 9:5, Ephesians 5:5, Philippians 2:6, Colossians 2:9, Titus 1:3, 2:13, Hebrews 1:8-10, Psalm 102:24, 25, 2 Peter 1:1, 1 John 5:20, Revelation 17:14, 19:16.
      6. He is shown in the Scriptures as the object of religious worship: Matthew 2:11, 14:33, 15:25, 28:16, Luke 24:52, John 5:23, Acts 7:59, 60, 1 Corinthians 1:2, 2,Corinthians 12:8, 9, Galatians 1:5, Philippians 2:10, 1 Thessalonians 3:11, 12, 2 Timothy 4:18, Hebrews 1:6, Psalm 97:7, 2 Peter 3:18, Revelation 5:13.
  4. The Holy Spirit is divine and a distinct person from the Father and the Son.
    1. The Holy Spirit is divine, called the Spirit of the Father, the Spirit of the Son, the Holy Spirit, the
      Spirit of truth, the Spirit of life: Genesis 1:2, 6:3, Nehemiah 9:30, Isaiah 63:10, Ezekiel 36:27, 28, Acts 2:16, 17, Joel 2:28, Matthew 10:20, Luke 12:12, John 14:16, 17, 15:26, Acts 5:3, 4 28:25, Romans 8:14, 1 Corinthians 3:16, Galatians 4:6, Ephesians 1:13, 1 Thessalonians 4:8, Hebrews 2:4, 1 Peter 1:2,
    2. The Holy Spirit is distinct from Father and Son, and is personal, (the personal pronoun HE applied to him with personal acts ascribed to him): Matthew 3:16, 17, 28:19, Mark 1:10, 11, Luke 3:21, 22, John 14:26, 15:26, 16:13, Acts 13:2, 4, 15:28, Romans 8:26, 1 Corinthians 12:11.
    3. The Holy Spirit has converting and regenerating power ascribed to him: Nehemiah 9:20, Isaiah 44:3, Ezekiel 36:26, 27, 37:14, Joel 2:28, Matthew 3:11, John 3:5, 6, 14:26, Acts 9:31, Romans 8:9, 11, 14, 1 Corinthians 6:11, 2 Corinthians 1:22 5:5, Galatians 4:6, 5:22, Ephesians 1:13, 3:16, 1 Thessalonians 1:6, 2 Thessalonians 2:13, Titus 3:5, 1 Peter 1:2, 1 John 3:24, Revelation 22:17.
  5. The Father, Son, and Spirit are classed together, separately from all other beings, as divine: Matthew 28:19, Romans 8:9, 14-17, 2 Corinthians 13:14, 1 Peter 1:2, Jude 1:20, 21.
  6. Result of the biblical evidence in respect to the divinity of the Father, the Son, and the Holy Spirit.
    1. That the Father, Son, and Holy Spirit are personally distinguished from each other, yet there is recognized
      throughout the Bible a personal relationship of the Father and Son to each other, and with the Holy Spirit to both.
    2. They each have divine names and attributes.
    3. Yet there is only one God. Polytheism is rejected.

Devotion on the Trinity: A friend of mine wrote this (Joel Sutton)

“As soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descending like a dove and lighting on him. And a voice from heaven said, “This is my Son, whom I love; with him I am well pleased.” – Matthew 3:16-17

The baptism of Jesus is a well-choreographed portrayal of how the Trinity interacts with each other. The Almighty speaks from above, the Source of ultimate authority in the spiritual world. He speaks as the Father, showing He’s the one in charge. The Spirit then wings from the heavens down toward the earth. He symbolizes the transfer of power and authority to Jesus. The Spirit shows that he’s the means of empowerment. Then you have Jesus, dripping wet. He demonstrates beautifully the submissiveness of his role as Son.

This is how things always function with the three members of the Trinity. The Father wasn’t down on the earth. The Spirit didn’t send the Father. Jesus wasn’t speaking from heaven. The Father didn’t die on the cross; the Son did. The Spirit brings glory to the Son and not vice versa.

What does this set-up have to do with you? It’s how you experience the marvels of salvation. Jesus paid the price for your sins by submitting himself to a horrendous death by crucifixion. When you accept Jesus as your Savior, you have opened up yourself to the Spirit. He is the means by which you receive everything you need for the Christian life. The Father is ready to supply all the resources necessary for experiencing a victorious life.

The Father has His role, the Spirit knows what he’s to do, and Jesus is the one and only Savior. Each member of the Trinity is doing everything possible to rescue you from sin. Are you cooperating?

[print_link]  [email_link]

Dealing with Disasters in Life

Posted on by

Kim is visiting her mom in weather-torn Alabama. I assume that many of you watched last week the story which unfold as killer tornadoes swept across the southern states. Don’t forget about the deadly fires that consumed millions of acres and destroyed lives in Texas.

Here’s the question, one which most Christians wonder about, but are sometimes afraid to ask: “God, where are you in all these catastrophes? Couldn’t you have simply spoken a word to still the tornadoes and quench the fires?”

And then there is THE question behind all others: “If God is all-powerful and loving, then why didn’t He stop the tragedies from happening? So He must either not be all-powerful, or not loving, end of story.”

When people experience calamity and heartbreak, is that the end of their story? Consider a man named Job in the Old Testament. He endured an onslaught of disasters that would have driven most people to despair. Try to put yourself into his world as you read about the tornado of adversity that stormed through every area of his life; he lost his business, family, future, kids, (check it out in Job 1:13-16). He was having a very bad day.

Things continued to spiral downward following these events. Job lost his health, was accused by his friends of being the sinner responsible for his losses, and though he valiantly kept his faith through nearly all the ordeal, the haunting questions about God’s goodness and love consumed his thoughts:

“How I wish we had an arbitrator
to step in and let me get on with life—
To break God’s death grip on me,
to free me from this terror so I could breathe again.
Then I’d speak up and state my case boldly.
As things stand, there is no way I can do it” (Job 9:33-35).

In effect, Job is saying, “God, I’d like to meet you in court so you can stand trial for not stopping the disasters. Either you are not all-powerful or not loving, so which is it?”

Much to Job’s surprise, God answers with a hurricane force series of questions that all fit under the category of “Are YOU talking to ME, Job?” It’s not that God was being cruel or evasive, but the answer to our question lies in another question, which is, “Is God in charge or not?”

The answer is a resounding YES, God is in charge! And because I can hold on to this truth like a ship’s mast in a violent storm, I can be sure that by allowing trials in my life He is acting in the most loving way possible for my ultimate good. It is not only possible but absolutely true that our all-powerful God allows tribulations because He is forming us into Christ’s image and has to tell a story of His love for the world, and the salvation of humanity.

That’s why He boldly declares this truth:

“My thoughts are nothing like your thoughts,” says the Lord.
“And my ways are far beyond anything you could imagine.
For just as the heavens are higher than the earth,
so my ways are higher than your ways
and my thoughts higher than your thoughts (Isaiah 55:8-9).

When we are walking through the storms of life and feel like innocent victims in this broken, fallen and sometimes evil world, it is easy to only be aware of the pain and loss, but we can trust and be certain that above the dark clouds is a loving Father who will redeem all evil and reshape it into His perfect plan.

Remember also that pain and trial are instruments that God can use to reach people who are far from Him. As C. S. Lewis brilliantly stated:

“God whispers to us in our pleasures, speaks to us in our conscience, but shouts in our pains: It is His megaphone to rouse a deaf world.”

God is all-powerful and loving. Let’s trust in His plan and share the most powerful and loving message ever proclaimed, the Good News about Jesus Christ, the One who will “wipe every tear from our eyes and make all things new!” (Revelation 21:4).

[print_link] [email_link]

Are All Sins Equally Bad?

Posted on by

The question comes from skeptics and believers alike, “Are all sins really equal in God’s eyes?” It is common within evangelical circles to say that they are. The smallest white lie and the most brutal murder both nailed Jesus to the cross; he died for all sins. Most people may find this theological concept very appealing and accept it without doing much homework. I think this is true for two reasons:

  1. A reaction by Protestants against the Roman Catholic distinction between mortal sins (sins that are grievous) and venial sin (sins of a lesser nature).
  2. A tendency within our church culture to find a way to say that we are all equally in need of God’s grace and that all sin is extremely serious in God’s eyes (which is true).

After a little research, I don’t believe that all sin is equal in God’s sight. I also believe that telling people all sins are equal does damage to the character of God and the seriousness of certain sins. There are several reasons for this:

Think about it:

What if people lived according to this theology?

  1. If all sin is equal in the sight of God, then His anger will be equal for whatever sin we commit.
  2. How would it affect our relational disposition before God?
    1. If we suffer from the conviction of the Holy Spirit for all sins equally, our conscious getting weighed down by unrepentant sin will become confusing.
    2. This weighing down normally only comes from those sins that we perceive to be more severe. But if all sin is equal in the sight of God and one lived according to that theology, we would be just as troubled and just as repentant each time we exceeded the speed limit as when we commit adultery, steal the last loaf of bread from a starving family, or abuse children.
  3. But no one does this. We all see speeding down the road as a minor infraction because our conscious bears witness that it is not as bad as other things.

What Does the Bible Say?

I think that it is biblical and necessary to say that some sins are more grievous in the sight of God than others. This also translates into the assumption that some people are sinners to a greater degree than others. There are many instances in the Scriptures where degrees of sin are distinguished.

  1. Jesus tells Pilate that the Jewish leaders have committed a worse sin than him, saying “he who has handed me over to you has committed the greater sin” (John 19:11).
  2. Certain sins in the law are distinguished in a particular context as an abomination to God, implying that others are not as severe (as in Leviticus 18:22, Deuteronomy 7:25, 23:18, Isaiah 41:24).
  3. Blasphemy of the Holy Spirit is set apart as a more severe sin than blasphemy of the Son (Matthew 12:31).
  4. Proverbs 6:16-19 lists particular sins in such a way as to single them out because of their depraved nature, separating them from others.
  5. There are degrees of punishment in hell depending on the severity of the offense (Luke 12:47-48).
  6. Jesus says of the Pharisees, “You strain out a gnat while you swallow a camel” (Matthew 23:24). If all sins are equal, Christ’s rebuke does not make any sense.
  7. Jesus also talked about the “weightier things of the law” (Matthew 23:23). If all sins are equal, there is no law (or violation of that law) that is weightier than others. They are all the same weight.

Where Do We Get Our Theology?

So where does this faulty theology come from? Many people might refer to Christ’s comments in the Sermon on the Mount as justification for this way of thinking, or perhaps that verse in James.

“You have heard that it was said, ‘you shall not commit adultery;” but I say to you that everyone who looks at a woman with lust for her has already committed adultery with her in his heart (Matthew 5:27-28).

For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all. (James 2:10)

Is there a difference in the eyes of God between thinking about adultery and actually doing it? Absolutely. If we say anything other than this, we do damage to God’s character and encourage the act based upon the thought of it. The point Jesus makes in Matthew 5:28 is not that lust and the actual act are equal, but that they both violate the same commandment. He was telling all people (particularly the religious leaders of the day) who thought they were safe because they had fulfilled the letter of the law that the law runs much deeper. The spirit of the law is what matters.

  1. If you have ever lusted, you have broken the sixth commandment (Matthew 5:28).
  2. If you have ever hated your brother, you have broken the fifth commandment (Matthew 5:22).

James is telling us that whatever the sin, no matter how small a sinner you believe yourself to be, that tiny sin still put Jesus on the cross to pay the debt.

The breaking of the principles of the commandment is the issue, not the degree to which it is broken.

Absurdity in Action:

If we believe that adultery and lust are equal in the sight of God, then here are the logical results:

  1. Any man or woman can justify divorce based upon the fact that Christ condemns divorce except for marital infidelity (Matthew 5:32). All they need to do is make the assumption that their spouse has lusted to some degree during their marriage.
  2. If a man were to lust after a woman on the Internet, he might as well commit the actual act, since in God’s eyes he already has.
  3. If you have ever lusted after a girl, then you should marry her since in God’s eyes you are one with her (1 Corinthians 6:16).

I think that this way of thinking is not only wrong biblically, but it also has repercussions that lead to a distorted worldview and it discredits the integrity of God.

It is true that all people are sinners; all the way since birth. But not all sin is equal. I think that it is safe to say that while not all people sin to the same degree, we all share in an equally depraved nature.

The Statements of Chande

Posted on by

The Chande Orphanage Project…
 Story | Support | Statements | Mission Stories | Snapshots | Storm | Social Media

This is the statement of faith from pastor Patrick Chanda, Kitwe, Zambia:

We declare and establish this statement of faith to preserve and secure the principles of our aims and objectives in line with the statement of faith and belief as is common among Baptist churches. Our Structure: We hereby do believe that, having been led by the Holy Spirit of God to join together in our work, we believe that: Chande Baptist Orphanage shall run as an indigenous body.

There shall be no authority to be imposed by any church or organization but that all cooperating partners will have equal vote.

All cooperating partners shall have equal participation without any form of coercion from any quarters, but that:

Our Statement of Faith:

  1. All scripture is given by inspiration of God, and that the Bible is the only authority in the governing and exercising of our life and the orphanage ministry.
  2. We believe that there is but one God. We believe that, He is the maker, the keeper, and ruler of all things. We believe that He is perfect God and to Him all people owe their highest love and obedience.
  3. We believe that God is revealed to us through the father, Son, and the Holy Spirit. Each person of the trinity has a distinct personality, but there is no division of purpose.
  4. We believe that Jesus Christ is the divine Son of God. We believe he is born of the virgin, lived a life free from sin,
  5. We believe that, salvation is a change of heart, brought about by the conviction of the Holy Spirit, and that salvation is a work of God’s free grace.
  6. We believe that those whom God has forgiven through His Son, and sanctified by His spirit will never totally or finally fall away from the grace of God
  7. We believe that the Lord Jesus Christ is the Head of the Church, which is composed of all His true disciples
  8. We believe that baptism is an ordinance of the church of the Lord Jesus Christ. We believe that it is of every believer wherein he is immersed in the water in the name of the Father, the Son, and the Holy Spirit.

Our Strategy:

In light of the foregoing statements of faith: The Chande Baptist Orphanage shall endeavor to take care of orphans and street kids who are in need, by providing shelter, food, education and medical care.

Such children will have to be approved by the management that they are orphans and are in dire need of assistance.

Any orphan or street kid regardless of race, religion or creed as long as they meet the conditions of the Social Welfare Department in the republic of Zambia and those of Chande Baptist Orphanage and its cooperating partners will be enrolled in the orphanage if and when a place is available and that he/ she is not over the age of sixteen.

Our Sense of Responsibility:

We are compelled to doing good works, which are redemptive in nature, namely,

  1. Evangelism
  2. Discipleship
  3. Edification
  4. Works of service

Our Scriptural Foundation:

  1. Mathew 28:19–20, “Go then, to all people everywhere and make them my disciples; baptize them in the name of the Father, The Son, and the Holy Spirit, and teach them to obey everything I have commanded you. And I will be with you to the end of the age”
  2. James 1:27, Religion that God our Father accepts as pure and faultless is to look after orphans and widows in their distress and keep oneself from being polluted by the world.

Our Society of Friends:

The Chande Baptist Orphanage will work with other cooperating partners of the same and alike faith from within and outside of the republic of Zambia. Chande Baptist Orphanage will be eligible to engage expert personnel from within and outside Zambia.

Since we have been created in Christ Jesus, we shall endeavor to maintain pure worship of our God and fellowship with one another in love, by performing the above beliefs and tasks. And that every partnering Church/Organization shall be led by their Pastor/Leader. And each church shall appoint such people as they deem fit to serve on the International Chande Board.

Rev. Patrick Chanda, Kitwe, Zambia

[ Other Chande Orphanage Project Information ]

[print_link] [email_link]

Early Christian Heresies

Posted on by

My Bible study group on Sundays has been going through Second Peter for the past several weeks. In chapter two we get a pretty good description of the false teachers that crept into the church (2 Peter 2:1). I believe that people are easily led astray by persuasive arguments when they fail to develop a first hand faith (Colossians 2:4, 5, Acts 18:4, 19:8, 26:28, 28:24, 1 Corinthians 2:4-5, Galatians 5:7-9). Faith that is built upon convictions will not be moved, whereas a second hand faith can be tossed around by the waves (James 1:6).

Second hand faith looks like this: I believe that Jesus is the Savior because my preacher says so. My parents taught me that the Bible is the Word of God. My Sunday School teacher told me to stay away from this sin or that belief.

First hand faith develops a conviction that will not be persuaded when we get a knock on the door and are told that there is another testament of Jesus Christ in North America. First hand faith will not fall when someone reads books from authors like Richard Dawkins, who teach that God is only a delusion.

So, let’s take a look at some of the heresies that threatened the early church:

Most of the eyewitnesses to Jesus’ ministry had died by the time John composed this letter. Some of the second- or third-generation Christians began to have doubts about what they had been taught about Jesus. Some Christians with a Greek background had a hard time believing that Jesus was human as well as divine, because in Platonic thought the spirit was all-important. The body was only a prison from which one desired to escape. Heresies developed from a uniting of this kind of Platonic thought and Christianity.

A particularly widespread false teaching, later called Docetism (from a Greek work meaning “to seem”) held that Jesus was actually a spirit who only appeared to have a body. In reality he cast no shadow and left no footprints; he was God, but not man.

Another heretical teaching, related to Gnosticism (from a Greek word meaning “knowledge”) held that all physical matter was evil, the spirit was good, and only the intellectually enlightened could enjoy the benefits of religion. Both groups found it hard to believe in a Savior who was fully human.

John answers these false teachers as an eyewitness to Jesus’ life on earth. He saw Jesus, talked with him, touched him, he knew that Jesus was more than a mere spirit (1 John 1:1, 2, 3). In the very first sentence of his gospel, John establishes that Jesus had been alive before the world began (John 1:1) and also that he lived as a man among men and women (John 1:14). In other words, he was both divine and human. That’s the incarnation; that’s what Christmas is all about.

Through the centuries, many heretics have denied that Jesus was both God and man. In John’s day people had trouble believing he was human; today more people have problems seeing him as God. But Jesus’ divine-human nature is the pivotal issue of Christianity; 100 percent God, 100 percent man, not half and half. Before you accept what religious teachers say about any topic listen carefully to what they believe about Jesus. To deny either his divinity or his humanity is to consider him less than Christ, the Savior (1 John 4:2, 2 John 1:7).

[print_link] [email_link]

Paul’s Thinking About God

Posted on by

The basis for all Jewish religious ritual was the recitation of the Shema. “Hear, O Israel! The LORD is our God, the LORD is one! (Deuteronomy 6:4). Paul preaches the same:

Therefore concerning the eating of things sacrificed to idols, we know that there is no such thing as an idol in the world, and that there is no God but one. yet for us there is [but] one God, the Father, from whom are all things, and we [exist] for Him; and one Lord, Jesus Christ, by whom are all things, and we [exist] through Him. (1 Corinthians 8:4, 6)

The one God is also the Father:

  1. Paul and Silvanus and Timothy to the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace. (1 Thessalonians 1:1)
  2. Grace to you and peace from God the Father and the Lord Jesus Christ. (2 Thessalonians 1:2)
  3. Grace to you and peace from God our Father, and the Lord Jesus Christ, (Galatians 1:3)
  4. Grace to you and peace from God our Father and the Lord Jesus Christ. (1 Corinthians 1:3)
  5. Grace to you and peace from God our Father and the Lord Jesus Christ. (2 Corinthians 1:2)
  6. To all who are beloved of God in Rome, called [as] saints: Grace to you and peace from God our Father and the Lord Jesus Christ. (Romans 1:7)
  7. Grace to you and peace from God our Father and the Lord Jesus Christ. (Ephesians 1:2)
  8. To the saints and faithful brethren in Christ [who are] at Colossae: Grace to you and peace from God our Father. (Colossians 1:2)
  9. Grace to you and peace from God our Father and the Lord Jesus Christ. (Philippians 1:2)
  10. Grace to you and peace from God our Father and the Lord Jesus Christ. (Philemon 1:3)
  11. Yet for us there is [but] one God, the Father, from whom are all things, and we [exist] for Him; and one Lord, Jesus Christ, by whom are all things, and we [exist] through Him. (1 Corinthians 8:6).

God the Father is also the Creator:

  1. For as the woman originates from the man, so also the man [has his birth] through the woman; and all things originate from God. (1 Corinthians 11:12)
  2. For from Him and through Him and to Him are all things. To Him [be] the glory forever. Amen. (Romans 11:36)
  3. Yet for us there is [but] one God, the Father, from whom are all things, and we [exist] for Him; and one Lord, Jesus Christ, by whom are all things, and we [exist] through Him. (1 Corinthians 8:6)
  4. And to bring to light what is the administration of the mystery which for ages has been hidden in God, who created all things; (Ephesians 3:9)
  5. For by Him all things were created, [both] in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities–all things have been created by Him and for Him. (Colossians 1:16)
  6. The New Testament is written against the background of Gnosticism: which was an attempt to solve the problem of sin and suffering in this world made of evil. The New Testament writers stress so firmly that God is Creator
  7. God’s act of creation was also an act of self-revelation so by studying the world men will arrive at God: Because that which is known about God is evident within them; for God made it evident to them. For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse. For even though they knew God, they did not honor Him as God, or give thanks; but they became futile in their speculations, and their foolish heart was darkened. (Romans 1:19-21)

This creating God is also a sustaining God: So then neither the one who plants nor the one who waters is anything, but God who causes the growth. (1 Corinthians 3:7)

This sustaining God is also active in people’s lives: planning for them and directing their paths.

  1. But when He who had set me apart, [even] from my mother’s womb, and called me through His grace, was pleased (Galatians 1:15)
  2. Paul, a bond-servant of Christ Jesus, called [as] an apostle, set apart for the gospel of God, (Romans 1:1)
  3. Paul, an apostle of Christ Jesus by the will of God, and Timothy [our] brother, to the church of God which is at Corinth with all the saints who are throughout Achaia: (2 Corinthians 1:1)
  4. But I will come to you soon, if the Lord wills, and I shall find out, not the words of those who are arrogant, but their power. (1 Corinthians 4:19)
  5. Always in my prayers making request, if perhaps now at last by the will of God I may succeed in coming to you. (Romans 1:10)

This sustaining God is a supplying God:

  1. Not that we are adequate in ourselves to consider anything as [coming] from ourselves, but our adequacy is from God, (2 Corinthians 3:5)
  2. And He has said to me, “My grace is sufficient for you, for power is perfected in weakness.” Most gladly, therefore, I will rather boast about my weaknesses, that the power of Christ may dwell in me. (2 Corinthians 12:9)
  3. The things you have learned and received and heard and seen in me, practice these things; and the God of peace shall be with you. (Philippians 4:9)

God was behind every fact in the life of Jesus:

  1. The incarnation: For what the Law could not do, weak as it was through the flesh, God [did:] sending His own Son in the likeness of sinful flesh and [as an offering] for sin, He condemned sin in the flesh, (Romans 8:3). But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law, (Galatians 4:4)
  2. The cross: [He] who was delivered up because of our transgressions, and was raised because of our justification. (Romans 4:25). Who gave Himself for our sins, that He might deliver us out of this present evil age, according to the will of our God and Father, (Galatians 1:4). He who did not spare His own Son, but delivered Him up for us all, how will He not also with Him freely give us all things? (Romans 8:32)
  3. The resurrection: Paul, an apostle (not [sent] from men, nor through the agency of man, but through Jesus Christ, and God the Father, who raised Him from the dead), (Galatians 1:1). But for our sake also, to whom it will be reckoned, as those who believe in Him who raised Jesus our Lord from the dead, (Romans 4:24). Even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved), (Ephesians 2:5). And when you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions, (Colossians 2:13)

This material is from William Barclay, the Mind of St. Paul, 1975.