Podcasts about spirit gal

Col 1:11 strengthened with all might, according to His glorious power, for all patience and longsuffering with joy; He Prayed for Moral Excellence (Col. 1:11–12) Wisdom and conduct should always be related to moral character. One of the great problems in our evangelical world today is the emphasis on “spiritual knowledge” and “Christian service,” without connecting these important matters to personal character.[1] Knowledge, conduct, service, and character must always go together.[1] It is God's energy that empowers us. Colossians 1:11 reads, in effect: “With all power being empowered according to the might of His glory.” Paul used two different Greek words for God's energy: dunamis (from which we get our word “dynamite”) means “inherent power”; and kratos means “manifested power,” power that is put forth in action. The grace of our Christian lives is but a result of God's power at work in our lives. Spiritual growth and maturity can come only as we yield to God's power and permit Him to work in us. We usually think of God's glorious power being revealed in great feats of daring—the Israelites crossing the Red Sea, David leading a victorious army, or Paul raising the dead. But the emphasis here is on Christian character: patience, long-suffering, joyfulness, and thanksgiving. The inner victories of the soul are just as great, if not greater, than the public victories recorded in the annals of history. For David to control his temper when he was being maligned by Shimei was a greater victory than his slaying of Goliath (2 Sam. 16:5–13). “He who is slow to anger is better than the mighty, and he who rules his spirit, than he who captures a city” (Prov. 16:32, nasb).[1]         Ephesians 3:16 that He would grant you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man; 17 that Christ may dwell in your hearts by faith; that you, being rooted and grounded in love, 18 may be able to comprehend with all saints what is the breadth, and length, and depth, and height, 19 and to know the love of Christ, which surpasses knowledge, that you might be filled with all the fullness of God. 20 Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that works in us, Spiritual power is a mark of every Christian who submits to God's Word and Spirit We need to discipline ourselves to study the Word, understand it, and live by it. As we grow weaker physically the Holy Spirit will strengthen us, energize, revitalize and empower the committed Christian. Patience and Longsuffering are attitudes we have during trials Jas 1:2 My brethren, count it all joy when you fall into various trials, Patience looks at enduring difficult circumstances It is the opposite of despondency. This word is never used in reference to God, for God does not face difficult circumstances. Nothing is impossible with God (Jer. 32:27).[1] Patience is an important characteristic of the maturing Christian life. If we do not learn to be patient, we are not likely to learn anything else. As believers, we are able to rejoice even in our tribulations, because we know that “tribulation brings about perseverance; and perseverance proven character; and proven character, hope” (Rom. 5:3–4, nasb). We must never think that patience is complacency. Patience is endurance in action. It is not the Christian sitting in a rocking chair, waiting for God to do something. It is the soldier on the battlefield, keeping on when the going is tough. It is the runner on the race track, refusing to stop because he wants to win the race (Heb. 12:1). Too many Christians have a tendency to quit when circumstances become difficult. One man used to remind his students, “It is always too soon to quit.”[1] Longsuffering looks at enduring difficult people God is long-suffering toward people because of His love and grace (2 Peter 3:9). Long-suffering is one fruit of the Spirit (Gal. 5:22). It is among the “grace garments” that the believer should wear (Col. 3:12). It is amazing how people can patiently endure trying circumstances, only to lose their tempers with a friend or loved one. Moses was patient during the contest with Pharaoh in Egypt. But he lost his temper with his own people and, as a result, forfeited his right to enter the Promised Land (Num. 20). “Like a city that is broken into and without walls is a man who has no control over his spirit” (Prov. 25:28, nasb).[1] A pastor often visited a Christian young man who had been badly burned. The young man had to lie still for hours, and it was difficult for him to perform even the basic functions of life. “I wish God would do a miracle and heal me,” the young man said to his pastor one day. “God is doing a miracle,” the pastor replied, “but not the kind you are looking for. I have watched you grow in patience and kindness during these weeks. That, to me, is a greater miracle than the healing of your body.”[1] I can recall times in my life when all the circumstances around me pointed to difficulty and possible defeat. Yet my heart was filled with a spiritual joy that could only come from God. Sad to say, I also remember times (far too many!) when I gave in to the problems around me, and I lost both the joy and the victory.[1] Col 1:12 giving thanks to the Father who has qualified us to be partakers of the inheritance of the saints in the light. The fourth evidence of God's power in our lives is thankfulness. Christians who are filled with the Holy Spirit will be joyful and thankful (Eph. 5:18–20). When we lose our joy, we start complaining and becoming critical.[1] The Colossian epistle is filled with thanksgiving. Paul gave thanks for the church in Colossae (Col. 1:3), and he prayed that they might grow in their own thanksgiving to God (Col. 1:12). The Christian life should abound with thanksgiving (Col. 2:7). One of the evidences of spiritual growth in our Bible study is thanksgiving (Col. 3:15–17). Our prayers should always include thanksgiving (Col. 4:2). The Christian who is filled with the Spirit, filled with the Word, and watching in prayer will prove it by his attitude of appreciation and thanksgiving to God.[1] We should remember that every good gift comes from God (James 1:17) and that He is (as the theologians put it) “the Source, Support, and End of all things.” The very breath in our mouths is the free gift of God. Thankfulness is the opposite of selfishness. The selfish person says, “I deserve what comes to me! Other people ought to make me happy!” But the mature Christian realizes that life is a gift from God, and that the blessings of life come only from His bountiful hand.   Mark 8:36 "For what will it profit a man if he gains the whole world, and loses his own soul?              John 14:6 Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father except through Me. Have you trusted Him as your Savior? He can Save you if You ask Him based on His death, burial, and resurrection for your sins. Believe in Him for forgiveness of your sins today.               “And you shall know the truth, and the truth shall make you free.”  -John 8:32             Our mission is to spread the gospel and to go to the least of these with the life-changing message of Jesus Christ; We reach out to those the World has forgotten.              hisloveministries.podbean.com #HLMSocial hisloveministries.net https://www.instagram.com/hisloveministries1/?hl=en His Love Ministries on Itunes Don't go for all the gusto you can get, go for all the God (Jesus Christ) you can get. The gusto will get you, Jesus can save you. https://www.facebook.com/His-Love-Ministries-246606668725869/?tn-str=k*F             The world is trying to solve earthly problems that can only be solved with heavenly solutions

God's Word for Today6 Nov, 202411 Whoever works his land will have plenty of bread, but he who follows worthless pursuits lacks sense.12 Whoever is wicked covets the spoil of evildoers, but the root of the righteous bears fruit.- Prov 12:11-12 ESV THE VIRTUE OF DILIGENCESolomon contrasts the value of hard work and worthless pursuits of life. Diligent farmers will grab the opportune time in plowing, preparing the soil,and planting. They know the importance of the early and later rains. As he cultivates his field diligently, there is an expectation of fruits from his labor. There will be enough food for their tables. In contrast, they, who waste their time on lesser pursuits, lack sense. That is, they lack foresight. If a person engages in gambling for example thinking he will get more money, he will be miserable in the end. As a result, they will suffer hunger ultimately. More often than not, because of their lack, they will be jealous in what evildoers have.[see v. 12] There is a great discontentment in their lives. Like a parasite, he would suck the life out of others. He won't be able to stand for his own for he doesn't know how to work diligently and be productive. A spiritual application of this principle of diligence would be the urgency of reaching others with the gospel while there is time to do so. The harvest is ripe unto harvest and is plenty that needs much urgent attention. Jesus told His disciples not to delay in the harvesting of souls. He said, "Do you not say, 'There are yet four months, then comes the harvest'? Look, I tell you, lift up your eyes, and see that the fields are white for harvest" [John 4:35] The contrast would be failing to harvest souls because of a mind sidetracked with earthly pursuits. The psalmist observed, " Those who sow in tears shall reap with shouts of joy! He who goes out weeping, bearing the seed for sowing, shall come home with shouts of joy, bringing his sheaves with him" (Psa 126:5–6). Should a soul is of much worth than all the riches of this world, he who really wins a lot of them is wise. Moreover, Jesus has taught us to focus on building up treasure in heaven, hasn't He? (Mat 6:19–33). The righteous sees life through the perspective of eternity. He lives to honor the Lord, and he does not worry about material things. He seeks "the things that are above, where Christ is, seated at the right hand of God" (Col 3:1). His life is fruitful because he walks by the Spirit (Gal 5:16, 22–23). Sadly, the wicked person strives to obtain treasures on earth because life for him consists only on worldly riches. It's pathetic that he has no interest in what is eternal (Luke 12:15–21). As the saying goes, “He is the poorest whose riches are only material things and nothing else.”Watch in YouTube: https://youtu.be/lPuuvKVODmgListen and FOLLOW us on our podcast Spotify: http://bit.ly/glccfil_spotify Apple Podcast: http://bit.ly/glccfil-applepcast Google Podcast: http://bit.ly/glccfil-googlepcastAudible Podcast: http://bit.ly/glccfil-audibleFollow us on various media platforms: https://gospellightfilipino.contactin.bio#gospellightfilipino#godswordfortoday#bookofProverbs

Text: Proverbs 11:5-8 (ESV)   5 The righteousness of the blameless keeps his way straight, but the wicked falls by his own wickedness. 6 The righteousness of the upright delivers them, but the treacherous are taken captive by their lust. 7 When the wicked dies, his hope will perish, and the expectation of wealth perishes too. 8 The righteous is delivered from trouble, and the wicked walks into it instead.   THE WAY OF THE RIGHTEOUS IS STRAIGHT   The bible often speaks of a truthful, godly life using the imagery of a straight, clear paths [Prov 3:6; Isa 26:7] In the New testament, they walk in a manner worthy of their calling (Eph 4:1). They walk in love and they walk carefully (Eph 5:1,15). Why? They walk in the Spirit[Gal 5:16] His uprightness will deliver him.[v.6] Sadly, the wicked ‘falls by his own wickedness.” It's as throwing a boomerang. For what reason? He is deceived or self-deluded. For “there is a way that seems right to a man, but its end is the way to death.”[Prov 14:12] The iniquities of a wicked man entrap him; the cords of his sin entangle him. [Prov 5:22]   The upright person has a lifestyle of righteousness which makes him safe from harm. Why? He is not engaging in the crooked and deceptive sins which lead to natural consequences. In contrast, the treacherous person is a captive to his own lust. For a person to claim that he is free to do anything, including evil, is not freedom at all. It's slavery to one's lust. As James says, “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.”[Jas 1:14-15] One day, he will suffer the consequences. Moses has this warning, “But if you will not do so, behold, you have sinned against the Lord, and be sure your sin will find you out.” [Num 32:23] In short, the wicked, oblivious to it, walk into it while the righteous is delivered from it.[v.7]   At the end of the day, the wicked will suffer eternal loss. Solomon says, “When the wicked dies, his hope will perish, and the expectation of wealth perishes too.”[v.6] There is no hope for the wicked should he continue in his sinful lifestyle. Death ends his quest for wealth, and his hope of becoming rich dies with him. Worse, the evil person plunges into an eternity without hope or redemption (see John 3:36). Yet, today each one of us is given the offer to choose for Christ. Paul says, “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.”[Rom 6:23]   Listen and FOLLOW us on our podcast ------------------------- Visit and FOLLOW Gospel Light Filipino on YouTube, Facebook and Instagram

How can we know for certain that we have saving faith?  1.   Do I have a present trust in Christ for salvation?“Believes” is in the present tense denoting continual action. Are you continuing to trust Jesus?2.   Is there evidence of the Holy Spirit at work in your heart?·     Presence of the Spirit (Rom. 8:13-16)·     Fruit of the Spirit (Gal. 5:13-23)3.   Do you read the Bible and pray regularly?God's Word is his love letter to you. A true believer desires to hear from him. I am not saying you should doubt your salvation if you have missed a few days. But if you never pick up the Bible? There needs to be a desire to hear from God.  4.   Is there a pattern of obedience in your life?5.   Are you involved in Christian fellowship?--------DAILY DEVOTIONAL WITH RON MOOREGet Ron's Daily Devotional to your inbox each morning; visit biblechapel.org/devo.CAREGIVINGDo you have a need we can pray for? Do you need someone to walk alongside you? Do you know of another person who needs care? Let us know at caregiving@biblechapel.org.GROWTH TRACKWe all have a next step - what's yours? To learn more about our Growth Track and to take your next step, biblechapel.org/connect.

     A New Testament person who exemplifies living in submission to God is the Apostle Paul. Despite his weaknesses and failures, Paul's life demonstrates steady submission to God's will. His transformation from a persecutor of Christians to a devoted apostle of Christ illustrates this submission. Unlike most Christians, Paul surrendered to the Lord very shortly after his conversion on the road to Damascus (Acts 9:1-19). Paul dedicated his life to preaching the gospel and establishing churches throughout the Roman Empire.      Later in his life, Paul said, “I do not consider my life of any account as dear to myself, so that I may finish my course and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God” (Acts 20:24). Paul's dedication to spreading the Gospel, despite facing numerous hardships, exemplifies submission to God's mission. His letters to early Christian communities reveal his deep commitment to God's mission. Paul traveled, preached, and endured hardships to spread the gospel (2 Cor 11:23-28), facing persecution, imprisonment, and physical suffering while remaining steadfast in his mission.      Paul was in submission to the Lord, but he also acknowledged his sinfulness and weaknesses. Paul's acknowledgment of the presence of evil within him is a candid admission of the internal struggle every believer faces between the flesh and the spirit (Rom 7:18-25). In this passage, Paul expresses the ongoing struggle between his desire to do good, which aligns with God's law, and the sinful nature that still influences his actions. John Witmer states: "In relating his personal experience in Romans 7:14-25, Paul consistently used the present tense whereas he had used the imperfect and aorist tenses. Obviously, he was describing his present conflict as a Christian with indwelling sin and its continuing efforts to control his daily life. The clause, “sold under sin” (kjv), describes an unregenerate person; but sin also resides in a believer, who is still subject to sin's penalty of physical death. As a result, indwelling sin continues to seek to claim what it considers its property even after one has become a Christian."[1]      In Romans 7:14, Paul says “the Law is spiritual,” which means it speaks to the spiritual, inner part of the believer. God, when giving the Law through Moses, was first concerned about their inner person, directing them to “love Him, and to serve the LORD your God with all your heart and with all your soul” (Deut 10:12). Clearly this speaks to the immaterial part of the believer. Despite Paul's genuine commitment to God and his desire to live righteously, he recognized the reality of sin's presence within himself. This is why Paul could say, “I find then the principle that evil is present in me, the one who wants to do good” (Rom 7:21). This struggle doesn't negate his faithfulness but rather highlights his dependence on God's grace and the transformative power of God's Word.      Paul consistently followed God's leading, even when it led to difficult and dangerous situations. His missionary journeys and willingness to suffer for the gospel demonstrate his obedience (Acts 20:22-24). His past as a persecutor of Christians (Phil 3:6, Gal 1:13) and subsequent transformation highlight God's ability to use anyone for His purposes. Paul's letters are filled with teachings on living a life pleasing to God, and he mentored many, such as Timothy and Titus, ensuring the continuation of the gospel message (1 Tim 1:2, Tit 1:4). Despite numerous trials, Paul remained faithful, writing to the Philippians about pressing on towards the goal for the prize of the upward call of God in Christ Jesus (Phil 3:13-14). His life serves as an example of how, through submission to God, one can be transformed and used mightily despite one's imperfections. Examples of Believers who Submitted Partially or Temporarily      Will the majority of believers surrender all their lives to Him? Generally, no. The biblical pattern is that Jesus will be Lord of some areas of their life, while they keep other areas to themselves. Charles Ryrie states, “The cliché ‘If He is not Lord of all, He is not Lord at all' is simply that—a cliché and not a biblical or theological truth. Jesus can be Lord of aspects of my life while I withhold other areas of my life from His control.”[2] We observe examples of temporary or partial submission throughout Scripture.      From the start, the Exodus generation was positive toward God and “did as the LORD had commanded” (Ex 12:28), demonstrating they had “believed in the LORD” (Ex 14:31). However, after being in the wilderness for a while and hearing the disparaging report of the ten spies about Canaan (Num 13:31-33), the Israelites turned negative, complained greatly, and requested to return to Egypt (Num 14:1-4). As a result of their ongoing negative volition, God judged them and declared they would not enter the promised land but would die in the wilderness (Num 14:29-35; Deut 1:34-35; Heb 3:16-19). The Lord said, “For forty years I was continually disgusted with that generation, and I said, ‘These people desire to go astray; they do not obey my commands.' So I made a vow in my anger, ‘They will never enter into the resting place I had set aside for them'” (Psa 95:10-11 NET). Though that generation was saved, they did not inherit the blessings God had for them.      Likewise, Solomon, a true believer, is a good example of one who was submissive early in his life, but later turned away from the Lord. God called Solomon “My son” (2 Sam 7:14), heard his prayer (2 Ch 1:8-10), made him king over Israel (2 Ch 1:11), granted him “wisdom and knowledge” (2 Ch 1:12), used him to write three books of the Bible (Proverbs, Ecclesiastes, and Song of Solomon), directed him to build the temple in Jerusalem which took seven years (1 Ki 6:38), and made him ruler of Israel for forty years (1 Ki 11:42). We are told, “Solomon loved the LORD and walked in the statutes of his father David” (1 Ki 3:3a). These are all indicators of a true believer. However, by the end of his life, Solomon turned away from the Lord and worshipped idols (1 Ki 11:1-5). Scripture reveals, “Solomon did what was evil in the sight of the LORD, and did not follow the LORD fully” (1 Ki 11:6). Though Solomon was positive toward God early in his life, he turned negative in his later years and was not submissive to the Lord. The record of Solomon is that he never turned back to the Lord and died in rebellion, under divine discipline (1 Ki 11:7-10).      The New Testament provides several examples of believers who were genuinely saved but later turned away from God. Demas is one such example. Initially, he is mentioned positively by Paul (Col 4:14), who even called him a “fellow worker” in the ministry (Philem 1:24). However, in his letter to Timothy, Paul says, “Demas, having loved this present world, has deserted me and gone to Thessalonica” (2 Tim 4:10). This suggests that Demas, despite his salvation and prior commitment to ministry, later turned away due to his love for the world. Similarly, Paul mentions Hymenaeus and Alexander, who “suffered shipwreck in regard to their faith” (1 Tim 1:19) and says he “handed them over to Satan so that they will be taught not to blaspheme” (1 Tim 1:20). These were believers who turned away from God and suffered divine discipline (Heb 12:6). Paul also reprimanded the Christians in Galatia for their departure from the true gospel, saying, “I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel” (Gal 1:6). He rebuked them for being “foolish” and “bewitched” for turning away from the Spirit (Gal 3:1-3). This indicates that the Galatians, though initially strong in their faith, were swayed by false teachers and needed correction. Some Believers Initially Say “No” but Later Submit      In Scripture, we have a few examples of believers who initially said “no” to God, but later said “yes” to Him and obeyed His command. Jonah initially refused to obey God's command to go to Nineveh and preach against its wickedness. Instead, “Jonah rose up to flee to Tarshish from the presence of the LORD” (Jon 1:3). Later, after Jonah suffered divine discipline (Jon 2:1-10), God directed His prophet to preach in Nineveh (Jon 3:1-2), and “Jonah arose and went to Nineveh according to the word of the LORD” (Jon 3:3). In the NT, Peter is an example of someone who initially refused to submit to God's will. In Acts 10:9-16, Peter had a vision in which a sheet is lowered from heaven, containing all kinds of animals. God told him, “Get up, Peter, kill and eat!” (Acts 10:13). Peter responded, “No, Lord!” (Acts 10:14a). This happened three times, and each time Peter resisted, saying “no” to the Lord. Eventually, Peter came to understand that the vision symbolized God's acceptance of Gentiles and that he must not call any person impure or unclean. This led to his visit to Cornelius' house, where he preached the Gospel to the Gentiles, showing his eventual submission to God's will (Acts 10:17-48).      For some Christians, like Paul, commitment to the Lord follows quickly after salvation. For others, it occurs later in life. Some never have this opportunity (the thief on the cross), and others waste their time until God eventually takes them home. These are the believers who will stand before the bema seat of Christ, and though saved, will and have nothing to offer the Lord but wood, hay, and straw, which represents a wasted Christian life (1 Cor 3:10-15). Summary      Christians are saved by grace alone (Eph 2:8-9), through faith alone (Gal 2:16; 3:26; 2 Tim 3:15), in Christ alone (John 14:6; Acts 4:12), totally apart from human works (Rom 4:5; Eph 2:8-9; Tit 3:5). However, after being born again (1 Pet 1:3, 23), God calls us to learn and live His Word (2 Tim 2:15; 3:16-17; 1 Pet 2:2), to walk by faith (2 Cor 5:7; Heb 10:38; 11:6), and advance to spiritual maturity (Heb 6:1). Though He has blessed us in every way possible (Eph 1:3), we must surrender our lives to Him (Rom 6:13; 12:1-2; Jam 4:7), and prioritize His will over our own, trusting in His plan, and adhering to His commandments with humility and obedience. The Bible shows that while many believers initially submit, some partially submit or later falter, highlighting the challenge of consistent dedication. Dr. Steven R. Cook   [1] John A. Witmer, “Romans,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 467. [2] Charles C. Ryrie, So Great Salvation: What It Means to Believe in Jesus Christ (Chicago: Moody Press, 1997), 67.

     The gospel is the good news that addresses the bad news of human sinfulness and separation from a holy God. Despite our helplessness and deserving of eternal punishment, God's solution is the gospel of grace, which reveals Jesus Christ took our sins upon Himself, died, was buried, and resurrected on the third day (1 Cor 15:3-4). At the cross, God judged our sin as His righteousness required, and pardons the sinner as His love desires. Salvation from eternal damnation is a free gift offered to all who trust in Christ alone, which emphasizes God's infinite grace rather than our human effort. This ultimate gift, paid for by Jesus's sacrifice, underscores the Bible's message that “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23), highlighting God's generosity and the completeness of Christ's work on the cross. God is Holy      The Bible reveals God is holy. God declares of Himself, “I am holy” (Lev 11:44), the psalmist says, “holy is the LORD our God” (Psa 99:9), and the Seraphim declare, “Holy, Holy, Holy, is the LORD of hosts” (Isa 6:3). In her prayer, Hannah said, “There is no one holy like the LORD” (1 Sam 2:2). In these verses, the word “holy” translates the Hebrew word qadōsh (קָדוֹשׁ), which, according to James Swanson, refers “to being unique and pure in the sense of superior moral qualities.”[1] God's holiness is closely linked with His righteousness, justice, and perfection. Holiness denotes moral purity. J. Carl Laney states, “When we say ‘God is holy,' we mean He is totally separated from all that is unholy, defiling, or contrary to His nature. God's holiness is unique and distinctive in that it is without any contamination or impurity.”[2] Because God is absolutely holy, it is written, “no evil dwells with You” (Psa 5:4), “Your eyes are too pure to approve evil, and You cannot look on wickedness with favor” (Hab 1:13), and “God is Light, and in Him there is no darkness at all” (1 John 1:5). Evil is any thought, word, or act that is contrary to the character and will of God. According to Merrill F. Unger, moral evil “is the failure of rational and free beings to conform in character and conduct to the will of God.”[3]George Howley states, “God is separate from all evil and is in no way responsible for it…[and] It can only be attributed to the abuse of free-will on the part of created beings, angelic and human.”[4] Evil originates in the heart (Gen 6:5; Zech 8:17), is part of our nature (Matt 7:11), and results in evil actions (Neh 13:17; Prov 24:8; 1 Pet 3:12).[5] According to Scripture, “the LORD is righteous and He loves righteousness” (Psa 11:7). There is a time when “He is coming to judge the earth; and He will judge the world in righteousness and the peoples in His faithfulness” (Psa 96:13), and He will “judge the living and the dead” (2 Tim 4:1). Everyone is a Sinner      Sin is the failure to conform to God's perfect righteousness. Scripture reveals we are sinners “in Adam” (Rom 5:12-13; 1 Cor 15:21-22), sinners by nature (Psa 51:5; Jer 17:9; Rom 7:14-25; 13:12-14), sinners by choice (Eccl 7:20; Isa 59:2; Jam 1:14-15; 1 John 1:8, 10), born as “sons of disobedience” (Eph 2:2), and are “by nature children of wrath” (Eph 2:3). The Bible reveals “there is no one who does not sin” (1 Ki 8:46), and “there is not a righteous man on earth who continually does good and who never sins” (Eccl 7:20). Isaiah wrote, “All of us like sheep have gone astray, each of us has turned to his own way” (Isa 53:6a). Paul stated that we “are all under sin” (Rom 3:9), and “there is none righteous, not even one” (Rom 3:10), for “all have sinned and fall short of the glory of God” (Rom 3:23). James wrote, “we all stumble in many ways” (Jam 3:2a), and John declared, “If we say that we have no sin, we are deceiving ourselves and the truth is not in us... If we say that we have not sinned, we make Him a liar and His word is not in us” (1 John 1:8, 10). This means everyone stands guilty before God. Good Works Do Not Save      Good works have no saving merit before God. Isaiah wrote, “all of us have become like one who is unclean, and all our righteous deeds are like a filthy garment” (Isa 64:6a). Paul wrote, “a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16), for “by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph 2:8-9), and God “saved us and called us with a holy calling, not according to our works” (2 Tim 1:9), and “He saved us, not on the basis of deeds which we have done in righteousness” (Tit 3:5a). Though human good works may have value in the sight of other people, they have absolutely no saving merit in God's sight. None at all! The Solution of the Cross      We are helpless to save ourselves, but God made a way, and this because He loves us and desires our salvation. He loves us so much that He sent His Son into the world to pay the sin debt we cannot pay. We're told, “By this the love of God was manifested in us, that God has sent His only begotten Son into the world so that we might live through Him. In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:9-10). Nearly 2,000 years ago, God the Father sent God the Son into the world to take upon Himself humanity (Isa 7:14; Luke 1:30-35; John 1:1; 14; Heb 10:5), to be free from sin (2 Cor 5:21; Heb 4:15; 1 Pet 2:22; 1 John 3:5) and to live a perfectly righteous life. Jesus said, “I have come down from heaven, not to do My own will, but the will of Him who sent Me” (John 6:38; cf., John 7:29; 8:29; Gal 4:4). Jesus was sent by the Father to be “the Lamb of God who takes away the sin of the world” (John 1:29), for “God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (John 3:16).      Jesus willingly went to the cross and paid our sin-debt (John 10:18). His death was a penal substitutionary sacrifice for us, as the Son of Man came “to give His life a ransom for many” (Mark 10:45). Paul wrote, “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8). Peter said, “Christ also died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). His death on the cross was for all sins for all time, for “the death that He died, He died to sin once for all” (Rom 6:10), He “offered one sacrifice for sins for all time” (Heb 10:12), and “He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world” (1 John 2:2). Because of Jesus' death on the cross, God “canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross” (Col 2:14). There's nothing for us to add to Jesus' work on the cross. Having paid our sin debt in full on the cross, Jesus said, “It is finished!” (John 19:30), and then He died.      After Jesus died for our sins, He was buried in a grave, and raised on the third day, as Scripture reveals (1 Cor 15:3-4). And “Christ, having been raised from the dead, is never to die again” (Rom 6:9). After Jesus's resurrection, He was seen alive by hundreds of people (1 Cor 15:5-8), and those eye witnesses provided a written record of what they saw and heard (Luke 1:1-4; John 20:30-31; 2 Pet 1:16-18). God's offer of salvation is available for everyone. The Bible speaks of “God our Savior, who desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:3b-4), who has brought “salvation to all men” (Tit 2:11), and is “not wishing for any to perish but for all to come to repentance” (2 Pet 3:9).      The cross is God's righteous solution to the problem of sin, as well as His greatest display of love toward sinners. At the cross, God judged our sin as His righteousness required, and pardons the sinner as His love desires. To understand the cross of Christ is to understand the heart of God toward a fallen world He wants to save. If someone perishes eternally, it is because they failed to respond to God and His drawing them to Himself (John 3:18; 5:39-40; Acts 7:51). All who end up in the lake of fire are there by personal choice, not because God failed to love them or make provision for their eternal salvation.      Once we hear the good news about what Christ accomplished for us, we are asked to place our faith in Him, to “Believe in the Lord Jesus” for salvation (Acts 16:31). Jesus is the object of our faith. To believe in Christ as our Savior means we trust Him to accomplish for us what we cannot accomplish ourselves: eternal salvation from the lake of fire. Faith in Christ is the only condition for salvation. Faith does not save. Christ saves. Faith is merely the instrument by which we receive the gift of God. Only the empty hand of faith accepts the gift. It offers nothing, but is open to receive that which is offered by another. No payment is required by us to receive it. Christ alone saves. No one else can save us, including ourselves. Salvation is a Free Gift from God      Salvation is a gift from the Lord. It is the most precious gift ever offered. And though the gift was very expensive to God, it is absolutely free to us. The precious gift of our salvation was paid in full by the Lord Jesus Christ who died for our sins, who hung between heaven and earth and paid our sin-debt. According to God's Word, “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). The words “free gift” translate the Geek noun charisma (χάρισμα) which, according to BDAG, refers to “that which is freely and graciously given, favor bestowed, gift.”[6] And Joseph Thayer defines it as “a gift of grace; a favor which one receives without any merit of his own.”[7] Paul, when writing to the Christians at Ephesus, said, “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph 2:8-9; cf., Rom 4:4-5; Tit 3:5). To say we are saved by grace means our salvation is unearned and undeserved in any way. God's gift of salvation is totally apart from any good works we may produce, and since good works do not save, bad works cannot unsave (though they can bring divine discipline). A gift focuses on the graciousness of the giver, whereas a reward focuses on the work of the recipient. Salvation is NOT a reward for work we've accomplished; rather, it is a free gift from God and based totally on the finished work of Christ. We pay nothing. Jesus paid it all.      The realization that salvation is offered freely, based solely on the perfect work of Jesus on the cross, offers profound relief to the person who has been laboring under the yoke of a works-based system. Those who operate under a works-based system of salvation will never reach a place of certainty in their relationship with God, for they will never know whether they have done enough to gain entrance into heaven. But the truth that salvation is a grace-gift from God, received by faith alone, liberates those who accept it. When properly grasped, God's gospel of grace alleviates the pressure to perform and the fear of falling short and brings a deep sense of peace and joy, knowing our salvation is secure, not because of our own efforts, but because of Christ's finished work. Peace comes when we look to Christ and the promises of Scripture and not ourselves. This gospel of grace message transforms our relationship with God from one of fear and striving to one of gratitude and love, as the focus moves from what we must do to what Christ has already done on our behalf. This grace-based approach encourages us to live out our faith from a place of thankfulness rather than obligation, resulting in a more authentic and joyful Christian life. The Benefits of the Cross      At the moment of faith in Christ, the benefits of the cross are applied to us. Scripture reveals we are forgiven all our sins (Acts 10:43; Eph 1:7), given “eternal life” (John 5:24; 10:28; Rom 6:23), the “gift of righteousness” (Rom 5:17; Phil 3:9), have “peace with God through our Lord Jesus Christ” (Rom 5:1), become “children of God” (John 1:12; Gal 3:26), are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24), are “rescued us from the domain of darkness, and transferred to the kingdom of His beloved Son” (Col 1:13), and are blessed “with every spiritual blessing in the heavenly places in Christ” (Eph 1:3). Furthermore, as Christians, we are among those “whose names are in the book of life” (Phil 4:3). As a result, “there is now no condemnation for those who are in Christ Jesus” (Rom 8:1). We will never experience the lake of fire. Never. As Christians, “our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ” (Phil 3:20). Good Works Should Follow Salvation      To be eternally saved, the only condition is faith alone in Christ alone (John 3:16; 20:31; Acts 4:14; 16:31). That's all. Once saved and justified in God's sight, the Lord expects us to submit to Him in total obedience in all areas of life (Matt 28:20; Rom 12:1-2; Jam 4:7), and to learn His Word in order to live His will in every particular (2 Tim 2:15; 3:16-17; 1 Pet 2:2).      After salvation-justification, the Lord directs us to begin a lifelong journey of faith (2 Cor 5:7; Heb 10:38; 11:6), and to “press on to maturity” (Heb 6:1). This glorifies God, edifies others, and results in the best life possible in this world. Good works is what God expects of His people. Jesus said, “Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven” (Matt 5:16). Paul wrote, “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them” (Eph 2:10). The Lord instructs us “to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age” (Tit 2:12) and to be “zealous for good deeds” (Tit 2:14). We agree with Paul who wrote, “So then, while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith” (Gal 6:10). God clearly calls His people to a life of obedience and good works. There is no question about this. The Scriptures are plain on the matter, instructing us, “like the Holy One who called you, be holy yourselves also in all your behavior” (1 Pet 1:15). It is never the will of God that we sin; however, when we sin (and there is no Christian who does not sin), it is always His will that we handle it biblically by means of confession (1 John 1:9), which always results in forgiveness and restoration of fellowship. If we fail to walk in regular obedience to the Lord, we are subject to divine discipline in time (Heb 12:5-11), and loss of rewards in eternity (1 Cor 3:10-15; 2 John 1:8). Though believers may turn from the Lord and pursue a life of sin, these will also experience divine punishment, even to the point of physical death (1 Cor 11:30; 1 John 5:16-17), but will not forfeit their salvation, which is not possible (John 10:28).      In summary, salvation is free. The Lord Jesus purchased it for us on the cross, and He offers it without cost to those who place their trust in Him. It is freely offered and freely received, and there's nothing for us to pay. That's grace. Our justification before God is a one-and-done event that happens at the moment of faith in Christ. Good works are not a prerequisite, corequisite, or postrequisite to salvation. That is, beyond simple faith in Christ, nothing is required of us before, during, or after we believe in Him as our Savior. We are saved by grace alone (we don't deserve it), through faith alone (not by works), in Christ alone. Good works should follow salvation (Eph 2:10; Gal 6:10), but they are never the condition of it.      Once saved, God calls us to a lifelong process of sanctification. Sanctification is the life we live after being justified, and this process continues until we leave this world, either by death or rapture. The sanctified life requires us to learn and live God's Word (2 Tim 2:15; 1 Pet 2:2; 2 Pet 3:18), walk by faith (2 Cor 5:7; Heb 10:38), be filled with the Spirit (Eph 5:18), walk by the Spirit (Gal 5:16), and make ongoing good choices to stay on the path of God's will. Dr. Steven R. Cook     [1] James Swanson, “קָדוֹשׁ”, Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament) (Oak Harbor: Logos Research Systems, Inc., 1997). [2] J. Carl Laney Jr., eds. Charles Swindoll and Roy Zuck, “God is Holy”, Understanding Christian Theology (Nashville, TN: Thomas Nelson Publishers, 2003), 188. [3] Merrill Frederick Unger, “Evil” The New Unger's Bible Dictionary (Chicago: Moody Press, 1988), 382. [4] George Howley, “Evil,” ed. D. R. W. Wood et al., New Bible Dictionary (Leicester, England; Downers Grove, IL: InterVarsity Press, 1996), 349. [5] To be evil means we conform ourselves to Satan's world-system (1 John 2:15-16), and that we, by default, are self-centered and not God-centered. To be righteous means we are conformed to God's character and will, both in a salvific and sanctified way. [6] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 1081. [7] Joseph Henry Thayer, A Greek-English Lexicon of the New Testament: Being Grimm's Wilke's Clavis Novi Testamenti (New York: Harper & Brothers., 1889), 667.

     As a Christian, it is possible to have correct thinking (orthodoxy) and not live by it. James wrote, “To one who knows the right thing to do and does not do it, to him it is sin” (Jam 4:17). There are times when believers know God's Word, but because of negative volition, do not apply it. Solomon, a true believer, is a good example of this. God called Solomon “My son” (2 Sam 7:14), heard his prayer (2 Ch 1:8-10), made him king over Israel (2 Ch 1:11), granted him “wisdom and knowledge” (2 Ch 1:12), used him to write three books of the Bible (Proverbs, Ecclesiastes, and Song of Solomon), directed him to build the temple in Jerusalem over a period of seven years (1 Ki 6:38), made him ruler of Israel for forty years (1 Ki 11:42), and we are told that “Solomon loved the LORD and walked in the statutes of his father David” (1 Ki 3:3a). These are all signs of a true believer. However, according to Scripture, Solomon disobeyed God's command for the king of Israel, which stated, “He shall not multiply wives for himself” (Deut 17:17a). Despite this directive, Solomon practiced polygamy, having “seven hundred wives, princesses, and three hundred concubines, and his wives turned his heart away” (1 Ki 11:3).[1] Solomon's disobedience was not a singular event but extended over many years, persisting until the end of his days. By the conclusion of his life, Solomon had forsaken his wisdom, as “his wives turned his heart away after other gods” (1 Kings 11:4a). Because Solomon consented to their corrupting pagan influence, he was “not wholly devoted to the LORD his God” (1 Ki 11:4b). Because he had negative volition, “Solomon did what was evil in the sight of the LORD” (1 Ki 11:6). Idolatry is evil business. It is the sin of substitution in which people devote themselves to worship something or someone in the place of God. It is foremost a sin of a covetous heart that leads people to desire more than what God provides, and to trust something or someone lesser than God to satisfy their wants and needs. Solomon's evil practices demonstrate that a true believer—who cannot forfeit his salvation—can completely turn away from the Lord and commit himself to a life of sin. After Solomon turned away from the Lord and worshipped idols, Scripture reveals God severely disciplined him for his sin (1 Ki 11:11-43). As Christians, we should not be like our brother Solomon, who corrupted his ways and pursued idolatry, knowing that God will discipline us severely if we commit egregious sin (Heb 12:6).      Biblically speaking, it is possible for believers to commit any sin an unbeliever can commit. For example, Aaron led the Israelites to worship an idol (Ex 32:1-6). Gideon made an ephod which became an object of worship in Israel (Judg 8:27). Samson slept with prostitutes (Jud 16:1-4). David had an affair with Bathsheba and had Uriah, her husband, murdered (2 Sam 11:1-21). Peter tried to prevent Jesus from going to the cross (Matt 16:21-23), and later denied the Lord three times (Matt 26:34-35; 69-75). Christians at Corinth engaged in quarrels (1 Cor 1:11), jealousy and strife (1 Cor 3:1-3), fornication (1 Cor 5:1-2), disputing in public courts (1 Cor 6:1-8), behaved selfishly (1 Cor 11:17-20), got drunk in church (1 Cor 11:21), and misused their spiritual gifts (1 Cor 14:1-40). The church at Ephesus is said to have left its first love, Christ (Rev 2:1-7). The church at Pergamum tolerated false teaching and engaged in immorality (Rev 2:12-17). The church at Thyatira was led by a wicked woman named Jezebel who enticed them into sexual immorality (Rev 2:18-29). The church at Sardis was rebuked for lacking good works (Rev 3:1-6). The church at Laodicea was rebuked for being lukewarm and spiritually impoverished (Rev 3:14-22). The apostle John twice bowed down and worshipped an angel (Rev 19:10; 22:8-9).      Beyond these particular instances of sin, Christians are instructed, “do not let sin reign in your mortal body so that you obey its lusts, and do not go on presenting the members of your body to sin as instruments of unrighteousness” (Rom 6:12-13a), “flee sexual immorality” (1 Cor 6:18), “he who steals must steal no longer” (Eph 4:28), “let no unwholesome word proceed from your mouth” (Eph 4:29), “do not grieve the Holy Spirit of God” (Eph 4:30), “Do not quench the Spirit” (1 Th 5:19), put aside “anger, wrath, malice, slander, and abusive speech from your mouth” (Col 3:8), “abstain from fleshly lusts which wage war against the soul” (1 Pet 2:11), “make sure that none of you suffers as a murderer, or thief, or evildoer, or a troublesome meddler” (1 Pet 4:15), “do not love the world nor the things in the world” (1 John 2:15), and “little children, guard yourselves from idols” (1 John 5:21). These commands would be pointless if it were not possible for Christians to commit all these sins. It is never the will of God that we sin (1 John 2:1), but if we sin, and “there is no man who does not sin” (1 Ki 8:46), it is God's will that we confess our sins (1 John 1:9), accept responsibility for our actions, and get back to learning God's Word (2 Tim 2:15; 1 Pet 2:2; 2 Pet 3:18), living by faith (2 Cor 5:7; Heb 10:38), and pursuing holiness (1 Pet 1:15-16), and righteousness (1 Tim 6:11; 2 Tim 2:22). Consequences for Sin      It is difficult for some to understand, but when Christians sin, we are not in danger of condemnation (Rom 8:1; 35-39), we do not forfeit the free gift of eternal life (John 10:28; Rom 3:24; 6:23), and we do not cease to possess the righteousness of God that was given to us at the moment of faith in Christ (Rom 5:17; Phil 3:9). When Christians sin, we are walking in darkness and have broken fellowship with God (1 John 1:5-6), and stifled the work of the Holy Spirit who dwells within us (Eph 4:30; 1 Th 5:19). If we continue in sin, or leave our sin unconfessed, we are in real danger of divine discipline from God (Psa 32:3-4; Heb 12:6; 1 John 5:16-17; cf. Dan 4:37). Even though David was forgiven for his sin with Bathsheba (2 Sam 12:13), he still faced earthly consequences that impacted him and his family (2 Sam 12:10-14). Serious sin, and ongoing sin, can eventuate in divine discipline to the point of physical death (1 John 5:16; cf., Lev 10:1-2; Acts 5:3-5; 1 Cor 11:30), as well as the loss of eternal rewards (1 Cor 3:10-15; 2 John 1:8). These are serious punishments by the Lord which impact a  believer in time and eternity; however, the sinning saint is not in danger of losing salvation.[2] A Better Way      As Christians, God calls us to “pursue righteousness, faith, love, and peace, with those who call on the Lord from a pure heart” (2 Tim 2:22; cf. 1 Tim 6:11), to “present yourselves to God as those alive from the dead, and your members as instruments of righteousness to God” (Rom 6:13b), and to “present your members as slaves to righteousness” (Rom 6:19a). Addressing the Christians at Ephesus, Paul wrote, “you were formerly darkness, but now you are Light in the Lord; walk as children of Light, for the fruit of the Light consists in all goodness and righteousness and truth, trying to learn what is pleasing to the Lord” (Eph 5:8-10). Peter also wrote, “He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness” (1 Pet 2:24a). Righteous living—that's what God desires from us. He wants our thoughts, words, and actions to align with His righteous character and written Word as it applies to us as Christians. But this requires positive volition and a commitment to the Lord (Rom 12:1-2), to learn His Word (2 Tim 3:16-17; 1 Peter 2:2) and live His Word by faith (2 Cor 5:7; Heb 10:38).      For us as Christians, God has done everything for us to live spiritually successful lives (i.e., giving a new nature, the Holy Spirit, and divine revelation). But God does not force us to live spiritually, as we must choose to live out the new life. And, like Solomon, we are always in danger of being corrupted by others (1 Cor 15:33), by Satan's world-system (1 John 2:15-16), and our fleshly natures within (Rom 13:14; Col 3:9; Gal 5:16-17; 1 John 1:8). To be faithful to the Lord to the end of our days (as God directs), one needs thinking that is properly calibrated according to Scripture (Rom 12:1-2). God has already blessed us with everything we need to live spiritually (Eph 1:3), but it's up to us to lay hold of what He's provided and to advance to spiritual maturity.      The successful Christian life starts with positive volition. Jesus said, “If anyone is willing to do His will, he will know of the teaching, whether it is of God or whether I speak from Myself” (John 7:17). The word “willing” translates the Greek verb thelō (θέλω), which means “to desire to have or experience something.”[3]To be “willing” to know and do God's will is the starting place for our advance to spiritual maturity. Our next step is to dig into God's Word and learn it. Jeremiah expressed positive volition when he said, “Your words were found and I ate them, and Your words became for me a joy and the delight of my heart” (Jer 15:16a). A psalmist wrote, “How sweet are Your words to my taste! Yes, sweeter than honey to my mouth!” (Psa 119:103), and “The law of Your mouth is better to me than thousands of gold and silver pieces” (Psa 119:72). Peter wrote, “like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation” (1 Pet 2:2). Learning God's Word serves as the basis for right living (Rom 12:1-2). But once we learn it, we must walk in it, which means applying it to our life, and this by faith (2 Cor 5:7; Heb 10:38; 11:6). Ezra is a good example of a believer who learned and lived God's Word, as it is written, “Ezra had set his heart to study the law of the LORD and to practice it, and to teach His statutes and ordinances in Israel” (Ezra 7:10). This is the proper order. When a Christian has a right will (orthothely), and operates with right thinking (orthodoxy), it establishes the basis for right behavior (orthopraxy). Positive volition, divine viewpoint thinking, and the walk of faith is what the Lord wants.      As God's people, let us constantly learn His Word (Psa 1:2-3; Ezra 7:10; 2 Tim 2:15; 1 Pet 2:2), recalibrate our thinking to align with Scripture (Rom 12:1-2), discipline our minds (2 Cor 10:5), live by faith (2 Cor 5:7; Heb 10:38; 11:6), confess our sins as needed (1 John 1:9), be filled with the Spirit (Eph 5:18), walk in the Spirit (Gal 5:16), submit ourselves to the Lord (Jam 4:7), do good (Gal 6:10), serve others (Phil 2:3-4), rejoice always (1 Th 5:16), pray without ceasing (1 Th 5:17), be thankful in everything (1 Th 5:18), maintain fellowship with other Christians (Heb 10:25), share our wealth to promote Christian ministry (1 Tim 6:17-19), and advance to spiritual maturity (Heb 6:1). If we do this, we'll glorify the Lord, bless others, and live righteously as God's expects.      Lordship Salvation proponents typically emphasize that genuine faith naturally leads to good works and obedience to God. They argue that while believers are capable of sinning, a pattern of unrepentant sin and disobedience raises doubts about the authenticity of one's faith. Therefore, although believers may struggle with sin, true believers are expected to ultimately repent and return to God, rather than persisting in a lifestyle of sin. This means that all true believers will persevere in good works until the very end to ensure their entrance into heaven. The biblical examples provided in this article illustrate how severely a true believer can sin. Additionally, the example of Solomon demonstrates that a genuine believer can commit egregious sins, such as polygamy and idolatry, and continue in that sin until the end of his days. Though sinning saints should fear God's discipline, such believers should not fear the dangers of hell, as they are truly saved and that is never a threat to them. Dr. Steven R. Cook     [1] Scripture also reveals King David had eight wives: Michal (1 Sam 18:27), Abigail (1 Sam 25:39-42), Ahinoam (1 Sam 25:43), Bathsheba (2 Sam 12:24), Maacah, Haggith, Abital and Eglah (2 Sam 3:2-5), and “David took more concubines and wives from Jerusalem” (2 Sam 5:13). As far as I can tell, David married only women within the Israelite community, and these did not tempt him into idolatry. [2] Even when the prodigal son lived in the world (Luke 15:11-13), and though he lived like an unbeliever, he never ceased to be a son (Luke 15:14-16), and when he came to his senses and returned home (Luke 15:17-19), his father recognized him as his son and welcomed him back (Luke 15:20-24). A child of God is always a child of God, even if we fall into worldly living. [3] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 287.

A new MP3 sermon from Mission 119 is now available on SermonAudio with the following details: Title: Walk In the Spirit (Gal 5) Subtitle: Chappell Hill Bible Fellowship Speaker: Mel McKinney Broadcaster: Mission 119 Event: Sunday Service Date: 4/14/2024 Bible: Galatians 5 Length: 40 min.

     In the OT, the word repent translates the Hebrew verb nacham (נָחַם) which commonly means “to comfort…to find consolation, regret…to be sorry, come to regret something…to console oneself.”[1] This speaks of one's mental attitude, and was used of people (Gen 24:67; 27:42) and God (Gen 6:6; Deut 32:36). However, nacham also means to “change one's mind,”[2] and was used of the Lord who changed His mind about some action He was going to take. For example, Moses wrote, “So the LORD changed His mind [nacham] about the harm which He said He would do to His people” (Ex 32:14). In this way, nacham corresponds to the Greek word metanoeō (μετανοέω), which means to “change one's mind.”[3]      The word repent also translates the Hebrew verb shub (שׁוּב), which means to “turn; return, go back…revert; turn back.”[4] The word is used of an Israelite who restores a lost oxen or sheep to a fellow countryman (Deut 22:1-2), or returns a cloak to a poor man (Deut 24:12-13). The word is also used of God's people responding positively to His discipline and returning to Him in obedience (Deut 30:2-3, 9-10). Sometimes shub and nacham are used together, such as when God told Jeremiah, “if that nation against which I have spoken turns [shub] from its evil, I will relent [nacham] concerning the calamity I planned to bring on it” (Jer 18:8). Jonah recorded something similar concerning the Ninevites, saying, “When God saw their deeds, that they turned [shub] from their wicked way, then God relented [nacham] concerning the calamity which He had declared He would bring upon them. And He did not do it” (Jonah 3:10). In these passages, repentance is national and refers to a collective change of mind by the leadership and citizenry that leads to a cooperative change in behavior, a turning from evil that spares them God's wrath. The salvation given to the Ninevites (i.e., Assyrians) was national and temporary. The Assyrians eventually returned to their evil practices and destroyed Israel nearly 37 years later in 722 B.C. This shows that the repentance of one generation is merely the repentance of one generation, and that believing and humble parents does not guarantee believing and humble children. Eventually, God would destroy the Assyrians in 612 B.C. Repentance for the Unsaved      For the unsaved who are destined for the lake of fire, repentance is necessary concerning salvation if one understands it to mean having a change of mind that salvation is obtained solely in Christ. Unbelievers cannot stop sinning, which means they cannot save themselves, and their good works have no saving merit (Isa 64:6; Gal 2:16; Eph 2:8-9; Tit 3:5). The lost need to understand that salvation is 100% in Christ alone. Peter said, “there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12). And when the Philippian Jailer asked Paul and Silas, “Sirs, what must I do to be saved?” (Acts 16:30), the simple reply was given, “Believe in the Lord Jesus, and you will be saved” (Acts 16:31). The gospel is simple. It means believing in the One who died for our sins, was buried, and raised again on the third day, as Scripture teaches (1 Cor 15:3-4). And salvation is by grace alone, through faith alone, in Christ alone (John 3:16), and not by any human effort (Eph 2:8-9; Tit 3:5), for “the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness” (Rom 4:5). For Christians, turning from a life of sin and producing good works should follow salvation (Eph 2:10; Gal 6:10), but they are never a condition of it. Arnold Fruchtenbaum states, “When the term ‘repentance' is used as a synonym for faith…it is a condition for salvation. For example, one has to change one's mind about who the Messiah is in order to be saved. So if repentance is meant as a synonym for belief, then yes, repentance is necessary for salvation.”[5] Robert B. Thieme Jr., states, “Salvation repentance occurs when the unbeliever hears the Gospel, understands it, and makes a decision to accept Christ's saving work (Luke 13:3, 5; Acts 17:30; 2 Pet 3:9). Believing in the Gospel message and repenting inherently operate together (Acts 20:21; Mark 1:14–15).”[6] According to Charles Ryrie: "Is repentance a condition for receiving eternal life? Yes, if it is repentance or changing one's mind about Jesus Christ. No, if it means to be sorry for sin or even to resolve to turn from sin, for these things will not save. Is repentance of sin a precondition to faith? No, though a sense of sin and the desire to turn from it may be used by the Spirit to direct someone to the Savior and His salvation. Repentance may prepare the way for faith, but it is faith that saves, not repentance (unless repentance is understood as a synonym for faith or changing one's mind about Christ)."[7]      When people hear God's Word accurately taught, it challenges them to change their mind about God and themselves. Paul, when speaking to the elders of the church at Ephesus spoke of “testifying to both Jews and Greeks of repentance toward God and faith in our Lord Jesus Christ” (Acts 20:21). Concerning this verse, J. Dwight Pentecost notes, “A change of attitude toward the revealed truth of God that produced a faith toward the Lord Jesus Christ was the substance of Paul's teaching there before the Ephesian elders.”[8] Should Fruit Follow in a New Believer?      Should we expect to see a change in one's values and behavior after being born again? Yes. We should expect to see a change in behavior. John the Baptist told his hearers, “Therefore bear fruit in keeping with repentance” (Matt 3:8). And Paul's message to the Gentiles was “that they should repent and turn to God, performing deeds appropriate to repentance” (Acts 26:20). Ryrie notes, “Certainly when one changes his mind about Christ and receives Him as Savior, changes will follow in his life. All believers will bear fruit, so changes will follow.”[9] Zane Hodges states: "Of course, there is every reason to believe that there will be good works in the life of each believer in Christ. The idea that one may believe in Him and live for years totally unaffected by the amazing miracle of regeneration, or by the instruction and/or discipline of God his heavenly Father, is a fantastic notion—even bizarre. I reject it categorically."[10]      Such fruit in the life of believers assumes positive volition and takes time. Sometimes the fruit of the new life is invisible to others, as God works in the hearts of His children to lead them into right thinking and values that conform to His character and directives. Sometimes fruit is invisible, being merely a mental activity (Rom 12:1-2), in which believers know certain things to be true based on God's revelation, such as God being the One who created the universe (Gen 1:1), or claiming promises that stabilize the soul in the midst of adversity (Isa 26:3; Phil 4:6-9). Other times fruit is visible, such as when believers act in conformity with God's directives, speaking the truth in love (Eph 4:15), learning God's Word (2 Tim 2:15; 3:16-17), walking by faith (2 Cor 5:7; Heb 10:38), and advancing to spiritual maturity (Heb 6:1). When believers operate in carnality, this will produce sin and make them indistinguishable from unbelievers (Col 3:1-3), as they produce the fruit of the flesh (Gal 5:16-21). If such believers fail to confess their sin (1 John 1:9) and resume their walk with the Lord (Gal 5:16), they will fall into divine discipline (Heb 12:6), suffer loss of reward (1 Cor 3:10-15; 2 John 1:8), and may even die the sin unto death (1 Cor 11:30; 1 John 5:16). Repentance for God's Children      God commands His people to walk in His righteous ways, obeying Him and doing His will. A command implies intelligence to understand and volition to obey. It also implies that one has the capacity to refuse the command and turn away from God's will. It is possible for a righteous person to turn to a life of iniquity. Ezekiel warned about this on several occasions, saying, “When the righteous turns [shub] from his righteousness and commits iniquity, then he shall die in it” (Ezek 33:18; cf., Ezek 3:20, 18:24, 26). The Hebrew verb shub (שׁוּב), translated turn, here refers to the believer who “turns from his righteousness and commits iniquity” (Ezek 33:18a). That is, the believer changes his mind about living righteously and decides to pursue sin. The prophet warns that the righteous who turn to a lifestyle of iniquity will face God's punishment, perhaps even to the point of death, saying, “he shall die in it” (Ezek 33:18b).      Repentance is also used of Christians who are operating in a state of carnality and walking according to Satan's world system. For example, the Christians living in Ephesus were commanded by the Lord Jesus, “remember from where you have fallen, and repent and do the deeds you did at first” (Rev 2:5). Failure for Christians to repent of their carnality means they are subject to divine discipline. The Lord Jesus told Christians in Laodicea, “Those whom I love, I reprove and discipline; therefore be zealous and repent” (Rev 3:19). In these cases, repentance means prioritizing God and His Word and submitting to His authority and pursuing a life of righteousness as God expects. The believer who does this will be devoted to learning Scripture (2 Tim 2:15; 1 Pet 2:2), walking by faith (2 Cor 5:7; Heb 10:38), being filled with the Spirit (Eph 5:18), walking in the Spirit (Gal 5:16), and will manifest the fruit of the Spirit (Gal 5:22-23), secure rewards for eternity (1 Cor 3:10-15; 2 John 1:8), be a blessing to others (Matt 5:16; Gal 6:10), and glorify the Lord (1 Cor 10:31; 2 Cor 9:13). This is how believers should live. Does Sorrow Accompany Repentance?      Is there sorrow that leads to repentance? Yes, there can be true sorrow that leads to repentance. In his second letter to the Corinthians, Paul said, “the sorrow that is according to the will of God produces a repentance without regret, leading to salvation, but the sorrow of the world produces death” (2 Cor 7:10). Though sorrow may lead to repentance, it does not always do so, as “the sorrow of the world produces death” and not salvation (2 Cor 7:10b). That is, one may be sorrowful, and yet never turn to Christ. Judas, when he betrayed Christ, “felt remorse” for his actions (Matt 27:3), and then “went away and hanged himself” (Matt 27:5). Fruchtenbaum notes, “Sorrow may accompany repentance, but the word itself does not mean ‘sorrow.' It simply means ‘to change one's mind' (Acts 8:22; 11:18; 20:21; 26:20; Heb 6:1, 6; 12:17; Rev 9:20).”[11] He further states, “If repentance is used merely as a synonym for believing in the Messiah—the way the Bible uses it—only in that sense is it truly a condition for salvation. But if—as some groups use it—repentance means ‘to feel sorry for one's sins,' then it indeed becomes a false addition to salvation.”[12] Concerning 2 Corinthians 7:10, Lewis Chafer states: "The common practice of reading into this word the thought of sorrow and heart-anguish is responsible for much confusion in the field of Soteriology. There is no reason why sorrow should not accompany repentance or lead on to repentance, but the sorrow, whatever it may be, is not repentance. In 2 Corinthians 7:10, it is said that “godly sorrow worketh repentance,” that is, it leads on to repentance; but the sorrow is not to be mistaken for the change of mind which it may serve to produce."[13] Dwight Pentecost adds: "You will observe from that verse that sorrow and repentance are not the same at all. Sorrow does its work, and when sorrow has done its work the product of sorrow is repentance and the product of the change of mind is salvation. The Apostle, then, has set up a progression: sorrow, repentance, and salvation. But the sorrow is not repentance, and the repentance is not salvation…Such a sorrow is not repentance, and we will miss the important teaching of the Word of God unless we are clear on the Scriptural concept that, in the Word of God, repentance is a change of mind."[14]      Repentance (a change of mind) and faith are like two sides of the same coin where one assumes the other. Lewis Chafer states, “It is asserted that repentance, which is a change of mind, enters of necessity into the very act of believing on Christ, since one cannot turn to Christ from other objects of confidence without that change of mind.”[15]Charles Ryrie adds: "What kind of repentance saves? Not a sorrow for sins or even a sorrow that results in a cleaning up of one's life. People who reform have repented; that is, they have changed their minds about their past lives, but that kind of repentance, albeit genuine, does not of itself save them. The only kind of repentance that saves is a change of mind about Jesus Christ. People can weep; people can resolve to turn from their past sins; but those things in themselves cannot save. The only kind of repentance that saves anyone, anywhere, anytime is a change of mind about Jesus Christ."[16] Joseph Dillow notes: "Is repentance necessary for personal salvation? It depends upon what one means by “repentance.” If it means turn from sin and submit to the Lordship of Christ, it is not necessary. But…if repentance means to admit that one is guilty and needs a Savior from sin, of course repentance is necessary. This is clearly taught in the Gospel of John (John 16:8-9) where we are told that the Holy Spirit convicts the world of sin. That means He brings them to a sense that they are wrong, they are guilty, and they need a Savior. That is repentance. No one comes to the Lamb of God who takes away sin (John 1:29), if he is not convinced that he is guilty and needs a Savior to take away his sin."[17]      In summary, the term “repent” is derived from the Hebrew word “nacham” and the Greek word “metanoeō,” both meaning “to change one's mind.” The term is employed both of people (Ex 13:17) and God (Ex 32:14; Jonah 3:10). Repentance, in the context of salvation, signifies a shift in mindset that recognizes Christ as the sole means of salvation. This understanding aligns with the gospel message of salvation by grace alone, through faith alone, in Christ alone, and not by works (Rom 4:4-5; Gal 2:16; Eph 2:8-9). Repentance in salvation entails a recognition that God is holy, we are sinful, we cannot save ourselves, and we need a Savior. When one repents, they will believe the gospel message that Christ died for their sins, was buried, and resurrected on the third day (1 Cor 15:3-4), and will  trust in Christ alone as their Savior (Acts 4:12; 16:31). Dr. Steven R. Cook   [1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament, 688–689. [2] William D. Mounce, Mounce's Complete Expository Dictionary of Old & New Testament Words, 993. [3] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 640. [4] Willem VanGemeren, ed., New International Dictionary of Old Testament Theology & Exegesis (Grand Rapids, MI: Zondervan Publishing House, 1997), 55. [5] Arnold G. Fruchtenbaum, Faith Alone: The Condition of Our Salvation: An Exposition of the Book of Galatians and Other Relevant Topics, ed. Christiane Jurik, Second Edition. (San Antonio, TX: Ariel Ministries, 2016), 91. [6] Robert B. Thieme, Jr. “Repentance”, Thieme's Bible Doctrine Dictionary, 218. [7] Charles Caldwell Ryrie, So Great Salvation: What It Means to Believe in Jesus Christ (Chicago: Moody Press, 1997), 89–90. [8] J. Dwight Pentecost, Things Which Become Sound Doctrine, 64. [9] Charles Caldwell Ryrie, So Great Salvation: What It Means to Believe in Jesus Christ, 89. [10] Zane C. Hodges, A Free Grace Primer: The Hungry Inherit, The Gospel Under Siege, Grace in Eclipse, ed. Robert N. Wilkin (Denton, TX: Grace Evangelical Society, 2011), 274. [11] Arnold G. Fruchtenbaum, Faith Alone: The Condition of Our Salvation: An Exposition of the Book of Galatians and Other Relevant Topics, 92. [12] Ibid., 92. [13] Lewis Sperry Chafer, Systematic Theology, 372. [14] J. Dwight Pentecost, Things Which Become Sound Doctrine, 63. [15] Ibid., 378. [16] Charles Caldwell Ryrie, So Great Salvation, 85. [17] Joseph C. Dillow, Final Destiny: The Future Reign of the Servant Kings.

In the second part of his message, Archbishop Duncan-Williams highlights how our mindset reflects the degree to which the Word of God has transformed our character, priorities, and how we think and pursue the eternal Kingdom agenda. The Archbishop points out that our environment and natural inclinations may lead us into conflict with the Spirit of God, but we must strive to be reprogrammed in our mind by pursuing the fruits of the Spirit - Gal 5:22-23. As you listen, you will be empowered to grow in giftings and develop Christ-like character. Become an Archbishop Nick Podcast Supporter today: https://patron.podbean.com/archbishopnick

     The Bible reveals God is holy.[1] God declares of Himself, “I am holy” (Lev 11:44), and the psalmist says, “holy is the LORD our God” (Psa 99:9), and the Seraphim declare, “Holy, Holy, Holy, is the LORD of hosts” (Isa 6:3). In these verses, the word “holy” translates the Hebrew word qadōsh (קָדוֹשׁ), which means “to be holy, [or] separated.”[2] James Swanson says it refers “to being unique and pure in the sense of superior moral qualities and possessing certain essential divine qualities in contrast with what is human.”[3] God's holiness is closely linked with His righteousness, justice, and perfection. Holiness denotes moral purity.      Because God is absolutely holy (Psa 99:9; Isa 6:3; Rev 15:4), it is written, “no evil dwells with You” (Psa 5:4). By definition, evil is “any act or event that is contrary to the good and holy purposes of God…Moral evil refers to acts (sins) of creatures that are contrary to God's holy character and law.”[4] According to Merrill F. Unger, moral evil “is the failure of rational and free beings to conform in character and conduct to the will of God.”[5]George Howley states, “God is separate from all evil and is in no way responsible for it…[and] It can only be attributed to the abuse of free-will on the part of created beings, angelic and human.”[6] Evil originates in the heart (Gen 6:5; Zech 8:17), can result in evil actions (Neh 13:17; Prov 24:8; 1 Pet 3:12), lead to proneness of evil (Ex 32:22; Deut 9:24), and mark an entire generation of people (Deut 1:35; Matt 12:45).      Being holy means God cannot be affixed to anything morally imperfect. This means the Lord cannot condone sin in any way. Scripture reveals, “Your eyes are too pure to approve evil, and You cannot look on wickedness with favor” (Hab 1:13), and “God is Light, and in Him there is no darkness at all” (1 John 1:5). Everett Harrison states: "The basic idea conveyed by the holiness of God is His separateness, i.e., His uniqueness, His distinction as the Wholly Other, the One who cannot be confused with the gods devised by men (Ex 15:11), the One who stands apart from and above the creation. Secondarily the holiness of God denotes His moral perfection, His absolute freedom from blemish of any kind (Psa 89:35)."[7]      The third Person of the Trinity bears the specific title of the Holy Spirit (John 14:26), which emphasizes His righteousness and separateness from sin (Isa 63:10; Eph 4:30). Jesus, as the Son of God, embodies the holiness of God in human form. Scripture tells us that Jesus was “holy, innocent, pure, and set apart from sinners” (Heb 7:26). Jesus lived and interacted with sinners (i.e., eating with them, attending weddings, etc.), but He never had sinful thoughts, spoke sinful words, or acted in sinful ways. No matter what was happening around Him, Jesus never crossed the line into sin. Without abandoning righteousness, He loved and spoke truth, displayed compassion, helped the weak, and rebuked the arrogant. He was always holy in thought, word, and deed, and though near to others, He was still “set apart from sinners” (Heb 7:26).      In one sense, a person or group is holy—set apart to God—simply by being part of the covenant community. It was said of Israel, “all the congregation are holy, every one of them, and the LORD is in their midst” (Num 16:3). According to Allen Ross, “They were holy, because the Lord who set them apart was holy.”[8] Merrill F. Unger notes, “God has dedicated Israel as His people. They are ‘holy' by their relationship to the ‘holy' God. All of the people are in a sense ‘holy,' as members of the covenant community, irrespective of their faith and obedience.”[9] Being set apart to God, the Lord expected His people to be set apart from the world and behave in conformity with His righteous character and directives. Unger states, “Based on the intimate nature of the relationship, God expected His people to live up to His ‘holy' expectations and, thus, to demonstrate that they were a ‘holy nation.'”[10] The Lord told His people, “you are to be holy to Me, for I the LORD am holy; and I have set you apart from the peoples to be Mine” (Lev 20:26). According to Allen Ross, “The means of developing holiness required faith and obedience on their part. But because it was a nation of very human and often stubborn individuals, progression toward holiness did not develop instantly or easily, and for some it did not develop at all.”[11]      This is also true of Christians who are called “saints”, not because we act saintly, but because of our relation to God as part of the church, the body of Christ. Paul wrote to the church at Corinth, “to those who have been sanctified in Christ Jesus, saints by calling” (1 Cor 1:2). The word “saints” here translates the Greek hagios (ἅγιος), which pertains “to being dedicated or consecrated to the service of God.”[12] In this passage, hagios is a synonym for a believer in Christ, not a description of their character. All Christians are saints (Rom 1:7; 1 Cor 1:1-2; 2 Cor 1:1; Eph 1:1; Phil 1:1; Col 1:2). The Christians at Corinth were saints (positionally), even when they were behaving like mere men (1 Cor 3:1-3). Warren Wiersbe states: "The church is made up of saints, that is, people who have been “sanctified” or “set apart” by God. A saint is not a dead person who has been honored by men because of his or her holy life. No, Paul wrote to living saints, people who, through faith in Jesus Christ, had been set apart for God's special enjoyment and use. In other words, every true believer is a saint because every true believer has been set apart by God and for God."[13]      Christians living in the dispensation of the church age are called to holy living. Peter wrote, “like the Holy One who called you, be holy yourselves also in all your behavior; because it is written, ‘you shall be holy, for I am holy'” (1 Pet 1:15-16). God, who is our Father, is holy, and He calls for His children to live holy lives. For Christians, living holy to the Lord is accomplished by advancing to spiritual maturity and living as obedient-to-the-Word believers (Heb 6:1). It means learning God's Word (Psa 1:2-3; Ezra 7:10; 2 Tim 2:15; 3:16-17; 1 Pet 2:2), living in submission to Him (Rom 12:1-2; Jam 4:7), walking by faith (2 Cor 5:7; Heb 10:38; 11:6), being filled with the Spirit (Eph 5:18), walking by means of the Spirit (Gal 5:16), accepting trials that help us grow (Jam 1:2-4), being devoted to prayer (Col 4:2; 1 Th 5:17; Eph 6:18), worship (Heb 13:15), being thankful (1 Th 5:18), fellowshipping with other believers (Heb 10:24-25), serving others (Gal 5:13; 6:10; 1 Pet 4:10; Phil 2:3-4), and taking advantage of the time we have (Eph 5:15-16). On the negative side, it means not loving the world (Jam 4:4; 1 John 2:15-16), nor quenching the Spirit (1 Th 5:19), nor grieving the Spirit (Eph 4:30). If we turn to sin—and that's always a possibility—it means we are not living holy lives as God expects. When Christians sin, it does not result in loss of salvation, but loss of fellowship with God. It also means that if we continue to live sinfully, that God may discipline us (Heb 12:5-11), and deny us eternal rewards (1 Cor 3:10-15; 2 John 1:8). Humble believers acknowledge their sin, and God restores them to fellowship when they confess it to Him, seeking His forgiveness (1 John 1:9). Dr. Steven R. Cook   [1] The apostle Paul referred to the Bible as “the holy Scriptures” (Rom 1:2), and “the sacred writings” (2 Tim 3:15). The terms “holy” and “sacred” mean the Bible is a special book in that it conveys divine revelation from God to mankind (2 Tim 3:16-17). Though written by human authors under the inspiration of God the Holy Spirit (2 Pet 1:20-21), the end product is “the word of God, which performs its work in you who believe” (1 Th 2:13). [2] Willem VanGemeren, ed., New International Dictionary of Old Testament Theology & Exegesis (Grand Rapids, MI: Zondervan Publishing House, 1997), 868. [3] James Swanson, “קָדוֹשׁ”, Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament) (Oak Harbor: Logos Research Systems, Inc., 1997). [4] Stanley Grenz, David Guretzki, and Cherith Fee Nordling, Pocket Dictionary of Theological Terms (Downers Grove, IL: InterVarsity Press, 1999), 48. [5] Merrill Frederick Unger, R. K. Harrison, Howard Frederic Vos, et al., The New Unger's Bible Dictionary (Chicago: Moody Press, 1988). [6] George Howley, “Evil,” ed. D. R. W. Wood et al., New Bible Dictionary (Leicester, England; Downers Grove, IL: InterVarsity Press, 1996), 349. [7] Everett. F. Harrison, “Holiness; Holy,” ed. Geoffrey W Bromiley, The International Standard Bible Encyclopedia, Revised (Wm. B. Eerdmans, 1979–1988), 725. [8] Allen P. Ross, Holiness to the Lord: A Guide to the Exposition of the Book of Leviticus (Grand Rapids, MI: Baker Academic, 2002), 378. [9] W. E. Vine, Merrill F. Unger, and William White Jr., Vine's Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 113. [10] Ibid., 113. [11] Allen P. Ross, Holiness to the Lord: A Guide to the Exposition of the Book of Leviticus, 48. [12] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 10. [13] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1, 568.

The Problem: Dry Ritual Without RelationshipFor many believers, Christianity has become a religion of rules devoid of a relationship. We know we should have a quiet time, serve in church, avoid sin, and so on. But all this outward conformity easily lacks the inward reality of actually connecting with God. We act spiritual, without ever experiencing the presence of the Spirit. And that is a sad, yet common experience for many today.How did this happen? Partly because we've made faith all about knowledge over an encounter with God. We prize book learning, doctrinal precision, and intellectual comprehension of Scripture— forgetting you can memorize the Bible and miss the Lord of the Bible. Information in our heads doesn't necessarily lead to transformation in our hearts. Why? Because head knowledge alone breeds pride, heart encounters with Christ breed authentic life change.The Pattern: Experiencing God Transforms UsYet Scripture shows us a better way. When Moses saw the burning bush, he experienced God's awe-inspiring presence (Exodus 3). After Jacob wrestled with the angel of the Lord, he walked with a limp— an everyday reminder of his personal encounter with God (Gen. 32:22-32). And when Isaiah had a powerful vision of God on his throne, he was utterly transformed forever (Isaiah 6).For early followers of Jesus, faith wasn't a dead tradition, but a living, vibrant relationship. Acts 2:42 says the early church “continued steadfastly in the apostles' doctrine and fellowship, in the breaking of bread, and in prayers.” These early disciplines led to a powerful encounter with the Lord: “Then fear came upon every soul, and many wonders and signs were done through the apostles” (v. 43). Even repentance is meant to be an encounter, as we turn from sin and into the forgiving arms of Christ.The Invitation: Taste and See JesusThis is God's invitation to us: not just to know about Him, but to experience Him— to taste His goodness and to know that He is good (Psalm 34:8). And as we behold the Lord's glory, we are transformed into His image (2 Cor 3:18), which is the goal of the Christian life. The more we experience His presence and power, the more we reflect Christ to the world.So, what areas of your faith have become dry rituals rather than genuine encounters with the Living God? Consider these aspects of the Christian life that are meant to connect us with God:Experiencing God's Presence in WorshipWorship isn't just singing songs or listening to a praise band— it's meeting with the Lord, captivated by His beauty. Through worship in Spirit and truth (John 4:24), we experience God's presence in a life-changing way.Experiencing God's Power in TrialsEven our trials can lead us into deeper encounters with God's peace (Phil. 4:6-7), comfort (2 Cor. 1:3-4), and strength that carries us through. As we turn to Him, we experience His sustaining grace.Experiencing God's Character Through the SpiritThe fruit of the Spirit (Gal. 5:22-23) are not just moral qualities. No, as we walk in step with the Spirit, He produces His fruit in our lives, whereby we experience His patience, joy, and kindness from the inside out.The Invitation: Draw Near to GodGod promises if we draw near to Him, He will draw near to us (Jam. 4:8). So the ball is in our court. Will you accept His invitation? Will you ask the Lord for fresh encounters with Him, pray daily to behold His beauty, and let your head knowledge fuel your pursuit of heart change through experiencing Jesus?Remember, God invites us into an intimate walk with Him, where we encounter His presence daily through prayer, worship, Scripture, and...

“The Christian life is lived in the imitation of Christ. Through union with Christ, believers receive the fruit of Christ's own character. This is evident from the allusions to “the fruit of the Spirit” (Gal. 5:22) in Jesus' Upper Room Discourse. Jesus taught the disciples that they would share in His love (John 15:9–10), His joy (John 15:11; 17:13), and His peace (John 14:27). The fruit of the Spirit is the description of the primary attributes of Christian character. Jesus promised to send the Spirit as the Helper to impart this grace to His people. As the Spirit of Christ, the Holy Spirit is the agent of producing Christ's love, joy, peace, gentleness, kindness, brotherly love, goodness, faithfulness, and self-control in the lives of all believers.” -Ligonier Ministries. --- Support this podcast: https://podcasters.spotify.com/pod/show/antonio-myers4/support

Send us a Text Message.In part 6 of our journey through Galatians, we start on the final section of the book, where Paul moves from theological argument to practical application, teaching us about keeping in step with the Spirit and about the fruit of the Spirit. 00:00 Intro and preamble02:59 Freedom in Christ - Gal. 5:1–605:21 Sidebar: Circumcision in the Torah08:26 Back to Galatians 5, verse 309:57 Galatians 5:411:03 Galatians 5:5–617:12 Galatians 5:7–817:46 Galatians 5:918:08 Galatians 5:1019:07 Galatians 5:1121:35 Galatians 5:1223:55 Life by the Spirit - Gal 5:1329:39 Galatians 5:1430:03 Galatians 5:1531:38 Galatians 5:16-1732:35 Galatians 5:18-2134:20 Galatians 5:22-2335:20 Galatians 5:24-26Defending the Biblical Roots of ChristianityOur websiteOur YouTube ChannelProf. Solberg's BlogSupport our Ministry (Thank you!)

     Jesus' suffering and death on the cross has both infinite and eternal value for both God the Father as well as those trust in Christ as their Savior. According to Francis Schaeffer, “Christ's death in space-time history is completely adequate to meet our need for refuge from the true moral guilt that we have. It is final because of who He is. He is the infinite second person of the Trinity; therefore, His death has infinite value.”[1]Though Jesus suffered for our sins for only a few hours on the cross, His death had infinite and eternal value and saves forever those who trust in Him as Savior. Geisler states, “Being by nature the infinite God, Christ's death had infinite value, even though His suffering and death occurred in a finite amount of time. Time is not a mandatory measure of worth—birth, for instance, happens over a relatively short span but produces something of extraordinary value. One death in limited time achieved something of limitless value for all eternity.”[2] Paul Enns states, “At the heart of orthodox belief is the recognition that Christ died a substitutionary death to provide salvation for a lost humanity. If Jesus were only a man He could not have died to save the world, but because of His deity, His death had infinite value whereby He could die for the entire world.”[3]      As a result of what Christ accomplished, there is great benefit for us who have trusted in Him as our Savior. By His work on the cross, Christians become the recipients of great blessings, both in time and eternity. Though He blesses some Christians materially (1 Tim 6:17-19), His main focus is on giving us spiritual blessings which are far better. Paul wrote that God “has blessed us with every spiritual blessing in the heavenly places in Christ” (Eph 1:3). According to Harold Hoehner, “Every spiritual blessing (eulogia) refers to every spiritual enrichment needed for the spiritual life. Since these benefits have already been bestowed on believers, they should not ask for them but rather appropriate them by faith.”[4] Some of the spiritual blessings mentioned in Scripture are as follows: We are the special objects of His love: “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8), and “In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:10). We are forgiven all our sins: “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, having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross” (Col 2:13-14; cf. Eph 1:7; Heb 10:10-14). We are given eternal life: Jesus said, “My sheep hear My voice, and I know them, and they follow Me; and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand (John 10:27-28; cf. John 3:16; 6:40; 20:31). We are made alive together with Christ: “God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ” (Eph 2:4-5). We are raised up and seated with Christ: God “raised us up with Him, and seated us with Him in the heavenly places in Christ Jesus” (Eph 2:6). We are the recipients of God's grace: “For of His fullness we have all received, and grace upon grace” (John 1:16), “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph 2:8-9). We are created to perform good works: “So then, while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith” (Gal 6:10), and “We are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them” (Eph 2:10; cf., Tit 2:11-4). We are given freedom in Christ: “It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery” (Gal 5:1), “For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another” (Gal 5:13; cf., 1 Pet 2:16). We are given a spiritual gift to serve others: “As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God” (1 Pet 4:10; cf. Rom 12:6-8; Eph 4:11). We are children of God: “See how great a love the Father has bestowed on us, that we would be called children of God; and such we are” (1 John 3:1a), “For you are all sons of God through faith in Christ Jesus” (Gal 3:26). We are made ambassadors for Christ: “We are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God” (2 Cor 5:20). We are gifted with God's righteousness: “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him” (2 Cor 5:21), “and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith” (Phil 3:9; cf. Rom 4:3-5; 5:17). We are justified before God: “Being justified as a gift by His grace through the redemption which is in Christ Jesus…For we maintain that a man is justified by faith apart from works of the Law” (Rom 3:24, 28), and “knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16). We have peace with God: “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ” (Rom 5:1). We will never be condemned: “He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God” (John 3:18), “Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life” (John 5:24), “Therefore there is now no condemnation for those who are in Christ Jesus” (Rom 8:1). We are given citizenship in heaven: “For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ” (Phil 3:20). We are transferred to the kingdom of Christ: “For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son” (Col 1:13; cf. Acts 26:18), and “walk in a manner worthy of the God who calls you into His own kingdom and glory” (1 Th 2:12). We are all saints in Christ Jesus: we are “saints by calling” (1 Cor 1:2), and “saints in Christ Jesus” (Phil 1:1), and “are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God's household” (Eph 2:19). We are made priests to God: “He has made us to be a kingdom, priests to His God and Father—to Him be the glory and the dominion forever and ever. Amen” (Rev 1:6). We are God's chosen: “He chose us in Him before the foundation of the world, that we would be holy and blameless before Him” (Eph 1:4), “So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience” (Col 3:12). We are the recipients of His faithfulness: “He Himself has said, ‘I will never desert you, nor will I ever forsake you'” (Heb 13:5), and even “If we are faithless, He remains faithful, for He cannot deny Himself” (2 Tim 2:13). We have been called to walk in newness of life: “We have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life” (Rom 6:4), and “walk in a manner worthy of the calling with which you have been called, with all humility and gentleness, with patience, showing tolerance for one another in love” (Eph 4:1-2). We are members of the Church, the body of Christ: “For just as we have many members in one body and all the members do not have the same function, so we, who are many, are one body in Christ, and individually members one of another” (Rom 12:4-5), and “He put all things in subjection under His feet, and gave Him as head over all things to the church, which is His body, the fullness of Him who fills all in all” (Eph 1:22-23; cf. Col 1:18). We are indwelt with the Holy Spirit: “Do you not know that you are a temple of God and that the Spirit of God dwells in you?” (1 Cor 3:16), “your body is a temple of the Holy Spirit who is in you” (1 Cor 6:19). We are sealed with the Holy Spirit: “having also believed, you were sealed in Him with the Holy Spirit of promise” (Eph 1:13b; cf. 2 Cor 5:5). We are enabled to walk with God: “I say, walk by the Spirit, and you will not carry out the desire of the flesh” (Gal 5:16), and “Since we live by the Spirit, let us also walk by the Spirit” (Gal 5:25). We are empowered to live godly: “His divine power has granted to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence” (2 Pet 1:3). We have Scripture to train us in righteousness: “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work” (2 Tim 3:16-17). We are guaranteed a new home in heaven: “In My Father's house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also” (John 14:2-3). We are guaranteed resurrection bodies: “I tell you a mystery; we will not all sleep, but we will all be changed, in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed. For this perishable must put on the imperishable, and this mortal must put on immortality” (1 Cor 15:51-53). We have special access to God's throne of grace: “Let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need” (Heb 4:16). We will be glorified in eternity: “When Christ, who is our life, is revealed, then you also will be revealed with Him in glory” (Col 3:4), for Christ “will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself” (Phil 3:21). Dr. Steven R. Cook   [1] Francis A. Schaeffer, Joshua and the Flow of Biblical History, Second U.S. edition. (Wheaton, IL: Crossway Books, 2004), 206. [2] Norman L. Geisler, Systematic Theology, Volume Four: Church, Last Things (Minneapolis, MN: Bethany House Publishers, 2005), 403. [3] Paul P. Enns, The Moody Handbook of Theology (Chicago, IL: Moody Press, 1989), 225. [4] Harold W. Hoehner, “Ephesians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 616.

What a great time of the year! I'm so thankful to have been born into a culture where the birth of Jesus was celebrated and that I came to know the true meaning of Christmas! As we think about celebrating the birth of the King of the Universe, its a good time to give increased attention to our daily spiritual life of devotion to HIM. Here are some Bible passages we use to prepare our minds as we come to the altar of daily time of devotion focused on reading the Bible and Prayer. May it encourage you in your walk of faith! THE 7 BIBLE PASSAGES The Lord's Prayer Matt. 6-9-13, 2. The Fruit of the Spirit Gal. 5:22-23, 3. Think on these things Phil.4:4-9, 4. Count it all joy! (James 1:2-27), 5. Put on the new man, Col. 3:12-17, 6. Consider others more important than yourself Phi. 2:1-4, 7. The Way of Escape 1 Cor. 10:13."Other Things with... " YouTube Channel**********************************************Cut & Paste Personal Invitation to invite your friends to check out “gwot.rocks” podcast: I invite you to check out the podcast, “gwot.rocks: God, the World, and Other Things!” It is available on podcast players everywhere! Here is the link to the show's home base for all its episodes: http://podcast.gwot.rocks/ **********************************************(Ctrl+click to follow the link) LIFE HELPSDONATE You can help support this podcast by clicking our secure PayPal account. For donation by check, make payable to Transform This City, P.O. Box 1013, Spring Hill, Tennessee, 37174. “gwot.rocks” is a ministry of Transform This City, a registered 501(C)(3) gwot.rocks home page Transform This City Transform This City Facebook gwot.rocks@transformthiscity.org Thank you for listening! Please tell your friends about us! Listen, share, rate, subscribe! Unless otherwise noted, all Scripture quotations are taken from the Christian StandardBible®, Copyright © 2016 by Holman Bible Publishers. Used by permission. ChristianStandard Bible® and CSB® is a federally registered trademark of Holman Bible Publishers. Hosted on Acast. See acast.com/privacy for more information.

In this episode, Dr. Fredrick J. Long and Dr. Michael Halcomb continue their discussion on Galatians, particularly Galatians 5:24-25. Tune in! #galatians #fruitofthespirit #fruit #galatians5 --- Send in a voice message: https://podcasters.spotify.com/pod/show/glossahouse/message

In this episode, Dr. T. Michael W. Halcomb and Dr. Fredrick J. Long continue their deep dive into Galatians. Here they look at Galatians 5:22-23 and discuss the "fruit of the Spirit." Tune in! #galatians #biblestudy #newtestament #fruitofthespirit Galatians, Bible Study, New Testament, Fruit of the Spirit, --- Send in a voice message: https://podcasters.spotify.com/pod/show/glossahouse/message

Gentry Wigginton | 10.08.23 | ethoschurch.org

In this episode, Dr. T. Michael W. Halcomb and Dr. Fredrick J. Long spend an entire episode on Galatians 5:18 and related matters. You won't want to miss this one. Tune in! #galatians #biblestudy #apostlepaul #christianity #holyspirit Galatians, Bible Study, Apostle Paul, Christianity, Holy Spirit, --- Send in a voice message: https://podcasters.spotify.com/pod/show/glossahouse/message

Episode 373 Of PLANTED - Finish In The Spirit (Gal 3.1 - 6) by Friendship Baptist Church

In this episode, Dr. T. Michael W. Halcomb and Dr. Fredrick J. Long take another deep dive into Galatians. Here they look at Gal 5:16-17 and discuss two kinds of fruit. Tune in! #galatia #galatians #paul #apostlepaul #newtestament #bible #biblestudy #scripture #christianity Galatia, Galatians, Paul, Apostle Paul, New Testament, Bible, Bible Study, Scripture, Christianity, --- Send in a voice message: https://podcasters.spotify.com/pod/show/glossahouse/message

Gary responds to an individual that claims Torah law no longer applies to Christians. Are we to believe that these moral standards disappeared with the coming of the New Covenant, and they no longer have any application to the nations? “Walking by the Spirit” (Gal. 5:16) necessitates walking by an objective standard.

BOOM!!! In this episode of ProveText, Dr. T. Michael W. Halcomb and Dr. Fredrick J. Long get into Galatians again. Here it's Gal 5:5-6. Up for discussion: Waiting eagerly in the Spirit. What in the world does that mean? What does that even look like? Tune in to find out. #Galatians #Paul #ApostlePaul #NewTestament #Bible #BibleStudy #Galatia #Christianity Galatians, Paul, Apostle Paul, New Testament, Bible, Bible Study, Galatia, Christianity, --- Send in a voice message: https://podcasters.spotify.com/pod/show/glossahouse/message

By: Elder Steven Morris Text: Romans 2:1-5 Outline: I. Observations A. Two types of judgment (condemnation) – God's righteous judgment vs Satan's unrighteous judgment B. Two types of idolatry – Overt (paganism/Gentiles) vs Covert (moralism/Jews-Christians?) II. Applications A. Have you reckoned yourself dead to sin/self-righteousness and alive to Christ? B. Take heed not to deceive yourself about God's true judgment of yours/others' sins. C. Take heed not to despise the riches of God's goodness/grace to yourself or others. Rather, repent of all self-righteousness/justification and lay hold of God's grace. D. Take heed to pursue sanctification/righteousness in the Spirit, not by the flesh/law (Gal 3:3), lest you “fall from grace” (Gal 5:4-6). E. Seek to bear much good fruit of the Spirit (Gal 5:22-23) by God's transforming power mediated through the Spirit of Christ in answer to prayer and by abiding in Jesus' word (John 15:1-8ff). Our fruit must be full of Christ to be “good”, not full of self. F. Take heed to openly expose yourself to the light/glory/truth of God in Jesus Christ, and do not harden your heart in impenitence, storing up present and future wrath. G. As children of God and disciples of Jesus, take heed to foster and maintain a heart that is “established by grace” (Heb 13:9b), rooted in God's love (1 Cor 13:4-7a), reflecting God's heavenly wisdom (James 3:13-18) and true humility (James 4:6-12), overflowing with words of grace/edification (Ephesians 4:29, Colossians 4:6)

Seven passages of scripture for a daily recalibration of our minds for success. I use these in my morning devotion.1-The Lord's Prayer (Matt.6:9-13)2-The Fruit of the Spirit (Gal. 5:22-23)3- Think on These Things (Phil. 4:8)4- Count it All Joy (James 1:2-27) 5-Put On the New Man (Col. 3:12-17)6-Consider Others More Important Than Yourselves (Phil. 2:1-4)7-The Way of Escape (1 Cor. 10:13)"Other Things with... " YouTube ChannelCut & Paste Personal Invitation to invite your friends to check out “gwot.rocks” podcast:I invite you to check out the podcast, “gwot.rocks: God, the World, and Other Things!” It is available on podcast players everywhere! Here is the link to the show's home base for all its episodes: http://podcast.gwot.rocks/ (Ctrl+click to follow the link)LIFE HELPSDONATE You can help support this podcast by clicking our secure PayPal account. For donation by check, make payable to Transform This City, P.O. Box 1013, Spring Hill, Tennessee, 37174. “gwot.rocks” is a ministry of Transform This City.gwot.rocks home pageTransform This CityTransform This City Facebook gwot.rocks@transformthiscity.orgThank you for listening! Please tell your friends about us! Listen, share, rate, subscribe! Hosted on Acast. See acast.com/privacy for more information.

Hi there,Thanks for stopping by.Have you ever thought of your life as a garden?That's what this episode is about. What do you plant in yours? Hope this blesses your week ! 

Walk by the Spirit (Gal. 5:16-26) - Esther Kerr by All Saints Community Church

Christianity is a relationship with Jesus Christ and not religious practices. If we are trying to approach God through zealous religion apart from an eternity transforming relationship with Jesus Christ, we are self-deluding and hypocritical; we have put off God with heartless duties; we have acted in religion as if we have been blessing an idol; we are left powerless to search our hearts and regulate it, and exercise it in our performances; a religion that leaves us without an eternal standing before the coming Lord. May we be those who are found diligent to study our hearts, watch our hearts, keep our hearts! How right it is to step aside often to talk with God and our own hearts; that we would keep a more true and faithful account of our thoughts and affections; that we would seriously demand of our own heart at least every evening, “O my heart, where have you been today, and what has engaged your thoughts?”Core thoughts of this episode curated from John Flavel: "Treatise on Keeping the Heart" (public domain). Another great resource from the massive website, https://www.archive.orghttps://chat.openai.com/chathttps://northernexposure.fandom.com/wiki/Chris_Stevenshttps://www.moosechick.comFruit of the Spirit: Gal. 5:22-23"Other Things with... " YouTube ChannelCut & Paste Personal Invitation to invite your friends to check out “gwot.rocks” podcast: I invite you to check out the podcast, “gwot.rocks: God, the World, and Other Things!” It is available on podcast players everywhere! Here is the link to the show's home base for all its episodes: http://podcast.gwot.rocks/ (Ctrl+click to follow the link) LIFE HELPSDONATE You can help support this podcast by clicking our secure PayPal account. For donation by check, make payable to Transform This City, P.O. Box 1013, Spring Hill, Tennessee, 37174. “gwot.rocks” is a ministry of Transform This City. gwot.rocks home page Transform This City Transform This City Facebook gwot.rocks@transformthiscity.org Thank you for listening! Please tell your friends about us! Listen, share, rate, subscribe! Unless otherwise noted, all Scripture quotations are taken from the Christian StandardBible®, Copyright © 2016 by Holman Bible Publishers. Used by permission. ChristianStandard Bible® and CSB® is a federally registered trademark of Holman Bible Publishers. Hosted on Acast. See acast.com/privacy for more information.

I. God's Part in Your Sanctification 1. God's Promise Phil 1:6 2. God's Person 1 Thess. 5:23 3. God's Purpose 1 Thess. 5:23 4. God's Provision John 17:17 II. Your Part in Your Sanctification 1. Yield to His Spirit Rom. 12:1 2. Apply His Truth Rom. 12:2 3. Choose to Be Holy 1 Peter 1:15-16 4. Walk in the Spirit Gal 5:16 5. Live by Faith 2 Cor. 5:17

  Metallica I am evil… yes I am. Is actually very biblical.    Romans 12:21 Do not be overcome by evil, but overcome evil with good.…   Jeremiah 17:9 “The heart is more deceitful than all else And is desperately sick; Who can understand it?   AM I EVIL? YES I AM!  3 Thoughts…. * We must resist excuses - for all have sinned (if we choose to excuse we choose to remain the same- this goes against everything Christ stood for. We are to be transformed, and renewed daily) * We must also realize it is a process called Sanctification GK = Hagi-Ah-ZO—   *consecrate - the process through the cross, *dedicate - you are now Gods,  *separate - through Gods craftmanship“   sanctification HOW? 1. The Word of God The first agent is Scripture, as is shown in Jesus's statements “Sanctify them in the truth; your word is truth” (John 17:17) and “Already you are clean because of the word that I have spoken to you” (John 15:3).  2. The Work of the Spirit The verse just quoted introduces the second source of character formation: the work of the Holy Spirit in our lives. Christian character is described as “the fruit of the Spirit” (Gal. 5:22–23). Peter talks of “the sanctification of the Spirit, for obedience to Jesus Christ” (1 Pet. 1:2). And Paul declares, “If by the Spirit you put to death the deeds of the body, you will live” (Rom 8:13). 3. The Fellowship of Believers The third agent in character formation is fellowship with other Christians. Paul says, “So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart” (2 Tim. 2:22). The writer to the Hebrews says, “And let us consider how to stir up one another to love and good works” (Heb. 10:24).  We must also resist excuses - Comparison to others (our comparison is to Jesus) Matthew 5:48 48 Therefore you shall be perfect, just as your Father in heaven is perfect.

How to Walk in the Spirit | Gal. 5:16-26 | Bobby Gourley | 11.13.2022 | Sermon

To "walk by the Spirit" and "not gratify the desires of the flesh" is less a list of "dos & don'ts" and more....a dance.Listen to "Dancing with the Spirit (Gal. 5:16-18)" with Jeff and Steph now, in the latest episode of THE BETTER FREEDOM, here in the FAI App.

To "walk by the Spirit" and "not gratify the desires of the flesh" is less a list of "dos & don'ts" and more....a dance.Listen to "Dancing with the Spirit (Gal. 5:16-18)" with Jeff and Steph now, in the latest episode of THE BETTER FREEDOM, here in the FAI App.

     The term spiritual translates the Greek adjective πνευματικός pneumatikos, which is applied to Christians in a few New Testament passages (1 Cor 2:15, 3:1; 14:37; Gal 6:1). The Christian who is called spiritual (1 Cor 2:15) is contrasted with the natural man (ψυχικός psuchikos), who is unsaved, having no spiritual life (1 Pet 1:3, 23), and is “devoid of the Spirit” (Jude 1:19). Furthermore, the spiritual Christian is contrasted with immature believers who are called “infants in Christ” (1 Cor 3:1), regularly governed by their sin natures, called “fleshly” (1 Cor 3:3a) and who live “like unbelievers” (1 Cor 3:3b CSB). Spiritual Christians are mature in their knowledge of God's Word (1 Cor 2:6; 14:20; Heb 5:12-14), and regularly manifest the fruit of the Spirit (Gal 5:22-23). According to Charles Ryrie, “In 1 Corinthians 2:15 we have the nearest thing to a definition of spirituality, and that is actually only a description. If the spiritual believer judges or examines or discerns all things, yet himself is not understood by others, then spirituality means a mature, yet maturing, relationship to God.”[1] And William Evans states: "The biblical concept of a spiritual Christian is one who is governed by the Holy Spirit rather than by his lower nature. “He that is spiritual” is contrasted with “the natural man,” that is, the soulish or unregenerate individual (1 Cor 2:14-16). The spiritual person is also set over against the carnal or fleshly believer who is still a babe in Christ (1 Cor 3:1-4). Christians are exhorted to grow by feeding on the Word (1 Pet 2:2). The Holy Spirit teaches them by means of the Scriptures (John 16:13). They are led by the Spirit (Rom 8:14); walk in the Spirit (Gal 5:16); bear spiritual fruit (Gal 5:22-23); are strengthened by the Spirit (Eph 3:16); and are filled with the Spirit (Eph 5:18)."[2]      Assuming new life and an advance to spiritual maturity, the Christian will not attain sinless perfection in this life. According to Charles Swindoll “Christians will not attain perfect Christlike maturity in this earthly life. Yet they can grow enough through sanctification to become characterized as ‘spiritual' or ‘mature in Christ.' The apostle Paul denied that he was perfect, but he was certainly mature and was aggressively pursuing further growth in Christ (Phil 3:12–14).”[3]      Spirituality is the life the Christian enjoys when properly living in dependence upon the Holy Spirit and walking according to Scripture. This advance assumes one has believed in Christ as Savior and has spiritual life (John 3:16; 6:28-29; 20:31; Acts 4:12; Rom 5:6-10; Eph 2:8-9; Tit 3:5; 1 Pet 1:3, 23). Salvation is by grace alone, through faith alone, in Christ alone. Only Christ's atoning work on the cross is sufficient to satisfy God's righteous demands toward our sin (1 John 2:2). No works are necessary for us to be saved. We need only Christ. When the Philippian Jailer asked the apostle Paul, “What must I do to be saved?” (Acts 16:30). Paul replied, “Believe in the Lord Jesus, and you will be saved” (Acts 16:31). Believing in Christ means we trust Him to do for us that which we cannot do for ourselves; to save us. It means we trust solely in Him and nothing more. Though good works should follow our salvation, they are never the condition of it.      Once we are born again, God desires that we advance to spiritual maturity, which glorifies Him and blesses us and others. The information taught in this lesson applies only to the Christian, for “The unbeliever does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned” (1 Cor 2:14 NET; cf. John 8:43-44).      The advance to spiritual maturity is a process that takes time as Christians learn and live God's Word on a regular basis. There is always opposition, for we live in a fallen world and are confronted with many obstacles and distractions that seek to push or pull us away from God. Though constant distractions are all around us, we move forward by “destroying speculations and every lofty thing raised up against the knowledge of God, and are taking every thought captive to the obedience of Christ” (2 Cor 10:5). Bringing our thoughts into captivity means focusing our minds on God and His Word (Isa 26:3; Prov 3:5-6; 2 Cor 10:5; Col 3:1-2), and not allowing our thoughts to be bogged down and trapped with the cares of this world (Matt 6:25-34).   [1] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 433. [2] William Evans and S. Maxwell Coder, The Great Doctrines of the Bible, Enl. ed. (Chicago: Moody Press, 1974), 316–317. [3] Charles R. Swindoll and Roy B. Zuck, Understanding Christian Theology (Nashville, TN: Thomas Nelson Publishers, 2003), 951.

Nick Luck joins PTF for his thoughts on the international shippers at this year's Breeders' Cup with thoughts on The Platinum Queen, Dramatised, Mischief Magic, Persian Force, Meditate, Spirit Gal, Silver Knott, Victoria Road, Highfield Princess, Emaraaty Ana, Nashwa, Above the Curve, Modern Games, Kinross, Dreamloper, Pogo, Broome, Mishriff, Rebel's Romance, Nations Pride, and many more.

Nick Luck joins PTF for his thoughts on the international shippers at this year's Breeders' Cup with thoughts on The Platinum Queen, Dramatised, Mischief Magic, Persian Force, Meditate, Spirit Gal, Silver Knott, Victoria Road, Highfield Princess, Emaraaty Ana, Nashwa, Above the Curve, Modern Games, Kinross, Dreamloper, Pogo, Broome, Mishriff, Rebel's Romance, Nations Pride, and many more.

Trying to Follow God in the FleshLiving the Chistian life is hard, even for the most committed. Why? Because it is a life of surrender, of giving all to Him and allowing Him to live His life through us. And when we attempt that, our flesh, our independence, screams in rebellion. There is no way to live the life of faith in the flesh. No way to manifest the fruits of the Spirit (Gal. 5:22-23), without the Spirit. Or, when attacked unjustly, to turn the other cheek out of sheer determination and the force of your will (Matt. 5:39). It cannot be done, long term, no matter how hard you try.After all, the Spirit and the flesh are at war with each other and only one can win (Gal. 5:16-17).Josiah became king of Israel at the ridiculously young age of eight. He must have been taught properly, because by the time he was a young man, he took great, and unpopular strides to right the wrongs committed by previous kings and approved by the people.For in the eighth year of his reign (when he was 16), while he was still young, he began to seek the God of his father David; and in the twelfth year (when he was 20) he began to purge Judah and Jerusalem of the high places, the wooden images, the carved images, and the molded images. They broke down the altars of the Baals in his presence, and the incense altars which were above them he cut down; and the wooden images, the carved images, and the molded images he broke in pieces, and made dust of them and scattered it on the graves of those who had sacrificed to them. He also burned the bones of the priests on their altars, and cleansed Judah and Jerusalem.(2 Chr. 34:3-4).Not bad for a man in his early twenties who had never read a single word of Scripture and did not know God personally. He was serving God the best he knew how, with no personal knowledge of the God whom he was serving. Much like many in the church today.But then everything changed for Josiah. He read the Bible for the first time.Knowing the God You ServeYou know the rest of the story. Hilkiah the priest found the Word of God in the house of the Lord when they were doing repairs, probably the first five books of Moses. The Law. Boring stuff for much of the church today. But for Josiah, it was like discovering a great treasure.Notice what this young king did when he discovered the part of Scripture we seldom even read.Then the king sent and gathered all the elders of Judah and Jerusalem. The king went up to the house of the LORD, with all the men of Judah and the inhabitants of Jerusalem the priests and the Levites, and all the people, great and small. And he read in their hearing all the words of the Book of the Covenant which had been found in the house of the LORD – 2 Chronicles 34:29-30.Did you get that? He read “all” the words of the Book of the Covenant. And all means just that, all. Plus, Josiah saw Scripture as a covenant, a contract, between God and man. How many of us think that way today?Then the king stood in his place and made a covenant before the LORD, to follow the LORD, and to keep His commandments and His testimonies and His statutes with all his heart and all his soul, to perform the words of the covenant that were written in this book – 2 Chronicles 34:3.So Josiah made his own covenant to the Lord. And it was a covenant of faith, action, and obedience. But he wasn't finished. He also made all those with him do the same. To “take a stand” to follow the Lord.And he made all who were present in Jerusalem and Benjamin take a stand. So the inhabitants of Jerusalem did according to the covenant of God, the God of their fathers – 2 Chronicles 34:32.You can read the rest of the story in the verses that follow. But know this, once...

Introduction      In this chapter, Moses anticipates Israel's rebellion against the Lord and the application of the curses upon the nation (Deut 30:1). However, Moses also anticipates their humbling in captivity, return to obedience, and God's restoration of blessing in the land (Deut 30:2-5). Simultaneously, God promises to create in His people a new heart that will serve Him (Deut 30:6-8), which will bring blessing (Deut 30:9), but also conditions that blessing on their obedience (Deut 30:10). Moses then reveals that God's will for them—as specified in the Mosaic Law—is not too difficult (Deut 30:11), nor out of their reach (Deut 30:12-13), but is as near as their own mouths and hearts (Deut 30:14). Lastly, Moses ties the people's blessings and cursings to their own choices to obey or disobey the Lord (Deut 30:15-18), with a call for them to choose life that they might be blessed (Deut 30:19-20). Moses' Promise of Judgment and Restoration (Deut 30:1-10)      Moses, having previously addressed God's blessings and cursings upon the nation, depending on their obedience or disobedience to His directives (Deut 28), anticipates the nation's future failure. He states, “So it shall be when all of these things have come upon you, the blessing and the curse which I have set before you, and you call them to mind in all nations where the LORD your God has banished you” (Deut 30:1). This does not appear to be prophecy, but rather, an expectation of future judgment because Moses knows the sinful proclivity of his people and the Lord's faithfulness to keep His promises.      But just as Moses expected the nation's future judgment, He also foresaw their return to God, saying, “and you return to the LORD your God and obey Him with all your heart and soul according to all that I command you today, you and your sons, 3 then the LORD your God will restore you from captivity, and have compassion on you, and will gather you again from all the peoples where the LORD your God has scattered you” (Deut 30:2-3). According to Peter Craigie, “the people would remember that the circumstances in which they found themselves were not the result of ‘fate,' but an inevitable consequence of disobeying the covenant with the Lord.”[1]Suffering can, in the right heart, produce humility and obedience in individuals and groups. This would prove true for the generation that went into Babylonian captivity in 586 B.C. and later returned to the land under the leadership of Ezra and Nehemiah. Jack Deere states: "Moses had passionately urged the nation to obey the Lord and His commands, and had set the blessings and curses before them in order to motivate them. Yet he knew his fickle and stubborn people well enough to realize that their apostasy was inevitable and that the worst curses would come upon them—exile and dispersion among the nations. However, even in the midst of this curse he foresaw God's blessing. For Israel would come to her senses; she would take God's word to heart."[2]      Moses, referring to future generations of Israelites, said, “If your outcasts are at the ends of the earth, from there the LORD your God will gather you, and from there He will bring you back. The LORD your God will bring you into the land which your fathers possessed, and you shall possess it; and He will prosper you and multiply you more than your fathers” (Deut 30:4-5). There was a partial return of God's people to the land under Ezra and Nehemiah; however, the people were dispersed a second time in A.D. 70, which dispersion lasted until A.D. 1948, when there was another partial regathering in Israel in anticipation of God's eschatological plans. But complete fulfillment of all Israel being in the land and reaping God's full blessings will not occur until the future reign of Christ. Jack Deere states, “The prophets made it clear that this great restoration to the land would not take place until the Second Advent of the Messiah just before the beginning of His millennial reign on the earth (e.g., Isa 59:20–62:12; cf. Jesus' teaching of the regathering in Matt 24:31; Mark 13:27). This will be a time of spiritual and material prosperity greater than the nation has ever known (Deut. 30:5).”[3]      Not only would God restore His people to the land, but He would also change their hearts. Moses said, “Moreover the LORD your God will circumcise your heart and the heart of your descendants, to love the LORD your God with all your heart and with all your soul, so that you may live” (Deut 30:6). The circumcised heart refers to regeneration. Eugene Merrill notes, “Just as circumcision of the flesh symbolized outward identification with the Lord and the covenant community (cf. Gen 17:10, 23; Lev 12:3; Josh 5:2), so circumcision of the heart (a phrase found only here and in Deut 10:16 and Jer 4:4 in the OT) speaks of internal identification with him in what might be called regeneration in Christian theology.”[4] And this circumcised heart refers to the work God will do for the nation of Israel when He fully implements the New Covenant as specified in Jeremiah and Ezekiel (Jer 31:31-34; Ezek 36:22-32). This work of God in the hearts of His people will happen when Christ returns at His Second Coming and establishes His millennial kingdom on earth. According to Eugene Merrill: "While the repossession of the land can be said to some extent to have been fulfilled by the return of the Jews following the Babylonian exile (cf. Jer 29:10–14; 30:3), the greater prosperity and population was not achieved in Old Testament times. In fact, it still awaits realization in any literal sense (cf. Hag 2:6–9; Zech 8:1–8; 10:8–12). As for the radical work of regeneration described here as circumcision of the heart, that clearly awaits a day yet to come as far as the covenant nation as a whole is concerned."[5]      Not only would God restore and bless His people, but He would keep His Word to judge Israel's enemies. Moses said, “The LORD your God will inflict all these curses on your enemies and on those who hate you, who persecuted you” (Deut 30:7). God always keeps His Word, both to bless and curse, whether to Israel, or those who attack her. Moses, speaking to His people, said, “And you shall again obey the LORD, and observe all His commandments which I command you today” (Deut 30:8). Moses wants the best for his people, so his directives are always to walk with the Lord in obedience. And if his people obeyed, he said, “Then the LORD your God will prosper you abundantly in all the work of your hand, in the offspring of your body and in the offspring of your cattle and in the produce of your ground, for the LORD will again rejoice over you for good, just as He rejoiced over your fathers” (Deut 30:9). If obedience was pursued by the nation, then God would bless His people's work, their offspring, and the fruit of their ground. Moses concludes this section with the conditional clause, saying, “if you obey the LORD your God to keep His commandments and His statutes which are written in this book of the law, if you turn to the LORD your God with all your heart and soul” (Deut 30:10). The book of the law refers to the book of Deuteronomy as a whole (cf., Deut 31:24-26), and if Israel obeyed, prosperity would follow. Concerning the ultimate fulfillment of this passage, Thomas Constable states, “God has not yet fulfilled these predictions. Therefore we look for a future fulfillment of them. The passages cited above indicate that this fulfillment will take place at the Second Coming of Christ, and in His millennial kingdom that will follow that return. A distinctive of dispensational theology is the recognition that God has a future for Israel as a nation, that is distinct from the future of the church or the Gentile nations.”[6]Warren Wiersbe agrees, saying: "Bible scholars disagree about the future of Israel. Some say that the church is now “spiritual Israel” and that all of these Old Testament promises are now being fulfilled in a spiritual sense in the church. Others say that the Old Testament promises must be taken at face value and that we should expect a fulfillment of them when Jesus Christ returns to establish His kingdom on earth. Moses seems to be speaking here to and about Israel and not some other “people of God” in the future, such as the church. The church has no covenant relationship to the land of Israel, for God gave that land to Abraham and his descendants (Gen 15); and the blessings and curses were declared to Israel, not the church. It would appear that there will be a literal fulfillment of these promises to Israel. When they repent, turn back to Jehovah, and open their hearts to the operation of His Spirit (Ezek 37:1–14; Isa 11:2; Joel 2:28–29), God will save them from their sins and establish them in Messiah's glorious kingdom (Zech 12:10–13:1; 14:8–9)."[7]      In closing out Deuteronomy 30:1-10, some dispensational Bible teachers such as Chafer, Pentecost, Lightner, and others, believe this section constitutes what is commonly called the Palestinian Covenant. However, Thomas Constable sees this section not as a new covenant, but a call for Israel to commit themselves to the Lord. Constable states: "Some premillennial commentators have called Deuteronomy 30:1–10 the Palestinian Covenant. They have not used this term as much in recent years, because these verses do not constitute a distinctively different covenant. Verses 1–10 simply elaborate on the land promises made earlier to Abraham and his descendants (Gen. 12:7; et al.)…I would say this section is a call to commit to the Mosaic Covenant (cf. Josh 24:1–28) that, at the same time, contains further revelation concerning the land. The further revelation is that, even though the land would be Israel's to occupy, the Israelites could only inhabit it if they were faithful to Him."[8]      I have previously taught Deuteronomy 30:1-10 as being the Palestinian Covenant; however, after closer examination, I am more inclined to agree with Constable's assessment. Though I greatly love and appreciate many Bible teachers (i.e., Chafer, Pentecost, Lightner, etc.), there will, on occasion, be disagreement with them. It is always helpful that such disagreements are done in love and grace. Moses' Call to Choose Obedience and Life (Deut 30:11-20)      Moses wants the best for his people and he keeps setting truth in front of them with a call to learn and walk in it. The commandments he's giving to them are not out of reach nor impossible to live by. Moses said: "For this commandment which I command you today is not too difficult for you, nor is it out of reach. 12 It is not in heaven, that you should say, ‘Who will go up to heaven for us to get it for us and make us hear it, that we may observe it?' 13 “Nor is it beyond the sea, that you should say, ‘Who will cross the sea for us to get it for us and make us hear it, that we may observe it?' But the word is very near you, in your mouth and in your heart, that you may observe it” (Deut 30:11-14)."[9]      God had clearly revealed His Word to His people, and that revelation had been inscripturated. Adherence to His commands did not require superhuman ability. Nor was it necessary to travel to some unreachable location such as heaven above or across a vast ocean to secure it. Moses said God's Word was near them, as near as their mouth (to be verbally repeated) and heart (to be contemplated). If obedience were not possible, God could not bless Israel when they obeyed, or curse when they disobeyed. For God to impose an impossible standard of law, and then punish His people when they failed, would be a form of abuse rather than love. Daniel Block states, “In calling for wholehearted obedience, Yahweh does not demand what is unknowable, impossible, or unreasonable. If Israel fails—and they will (Deut 31:16–18)—it will not be because the people cannot keep the law because the bar is impossibly high, but that they will not keep it.”[10] God made success possible. The choice was up to His people.      Moses was seeking the best for his people and wanted them to succeed and prosper. Moses said, “See, I have set before you today life and prosperity, and death and adversity” (Deut 30:15). Moses would soon die, and only God's directives communicated through him would remain. God's law would be with them in written form, which they could carry with them, study, talk about, and adhere to in everyday practice. This gave the people real choices concerning life and prosperity or death and adversity. Of course, Moses desired their best, saying, “I command you today to love the LORD your God, to walk in His ways and to keep His commandments and His statutes and His judgments, that you may live and multiply, and that the LORD your God may bless you in the land where you are entering to possess it” (Deut 30:16). Choosing God and a walk with Him according to His Word was a choice to be blessed (cf., Deut 11:26-28). Daniel Block notes: "Moses the teacher/preacher presents two options and outlines the consequences of each. If they demonstrate love for Yahweh by walking in his ways and obeying all his commands, they will enjoy life and prosperity; but if they turn away from Yahweh and his way, they “will certainly be destroyed” (v. 18). Here “the life” and “the good” represent functional equivalents to “the blessing” (Deut 11:26; 28:1–14), while “the death and the destruction” represent the curse (Deut 11:26; 28:15–68)."[11]      But Moses warned of God's judgment upon the people if they turned away from Him, saying, “But if your heart turns away and you will not obey, but are drawn away and worship other gods and serve them, 18 I declare to you today that you shall surely perish. You will not prolong your days in the land where you are crossing the Jordan to enter and possess it” (Deut 30:17-18). A rejection of God and His directives meant a rejection of life and blessing. Here, negative volition, which leads to disobedience, would result in self-induced suffering. Moses challenged his people to obedience today, which reveals his pastoral heart and call for immediate action, not a delay that might lead to forgetfulness and hardening of heart. It would be dangerous to delay one's response.      In closing his third address, Moses called for witnesses to the words of the covenant (heaven and earth), as well as a positive response from the nation in order that they might be blessed. Moses said: "I call heaven and earth to witness against you today, that I have set before you life and death, the blessing and the curse. So choose life in order that you may live, you and your descendants, 20 by loving the LORD your God, by obeying His voice, and by holding fast to Him; for this is your life and the length of your days, that you may live in the land which the LORD swore to your fathers, to Abraham, Isaac, and Jacob, to give them." (Deut 30:19-20)      Choosing God and a life of obedience would result in blessing, not only for His people, but for their children as well. Concerning Moses' legal language, Eugene Merrill states: "Once more Moses announced that there and then he was offering the covenant to Israel, doing so as the agent of the Lord and in his name (vv. 19–20). This time, however, the offer was couched in the formal terms of a legal setting in which witnesses were invoked to bear testimony in the future to the response of Israel to the Lord's gracious overtures. In similar ancient Near Eastern legal transactions the witnesses usually were the gods of the respective litigants, but the monotheism of Israel's faith dictated that such appeal be to creation, to heaven and earth, for only it would endure into future ages. Such appeal to creation is attested elsewhere in the Old Testament when the Lord enters into some kind of formal legal encounter with his people (cf. Deut 4:26; 31:28; 32:1; Isa 1:2; Mic 1:2)."[12]      Life and blessing, as well as death and cursing, were tied to the choices God's people would make, not only for the moment, but for years to come, and not only for themselves, but for their children, who would possess God's revelation and have everything they needed for a successful life. God has integrity and keeps His Word. The question before the nation was whether they would keep theirs. Present Application      God's desire for the Christian is to develop his/her character so that righteousness, goodness, grace, and love flow easily and with continuity of expression. But godly character does not automatically occur in the life of the Christian, nor does it happen overnight; rather, it matures over a lifetime as we make many good choices to walk in step with God and let His Word transform us from the inside out (Rom 12:1-2). But we should be aware that it is possible to abuse our liberty and make bad choices with the result that we weaken the will and forfeit our freedoms (the alcoholic or drug addict knows this to be true). Paul said, “You were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another” (Gal 5:13).      Our own choices to live righteously are seen in: 1) our commitment to God and learning His Word (Psa 1:2-3; 2 Tim 2:15; 1 Pet 2:2), 2) submitting to His will (Rom 12:1-2; Jam 1:22), 3) being filled with the Spirit (Eph 5:18), 4) walking in the Spirit (Gal 5:16), 5) confessing our sin daily (1 John 1:9), 6) displaying Christian love (John 13:34; Rom 13:8), 7) seeking to glorify God (1 Cor 10:31), 8) living by faith (2 Cor 5:9; Heb 10:38; 11:6), 9), speaking truth in love (Eph 4:15, 25), 10) modeling humility, gentleness, patience, tolerance and peace (Eph 4:1-3), 11) forgiving others (Matt 18:21-22), 12) doing good (Gal 6:10), )13), encouraging others to do good (Heb 10:24), 14) fellowship with growing believers (Heb 10:25), 15), praying for others (1 Th 5:17; 2 Th 1:11), 16), building others up in the Lord (1 Th 5:11), and 17) being devoted to fellow believers (Rom 12:10). The wise believer will choose God and His ways, walking with Him daily in the light of His Word, and resting moment by moment in His promises.     [1] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 363. [2] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 315. [3] Ibid., 315. [4] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 388. [5] Ibid., 388. [6] Tom Constable, Tom Constable's Expository Notes on the Bible (Galaxie Software, 2003), Dt 30:1. [7] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 175. [8] Tom Constable, Tom Constable's Expository Notes on the Bible, Dt 30:1. [9] In his letter to the Romans, the apostle Paul borrowed Deuteronomy 30:11-14 and brought it into his line of reasoning to refute those who taught that obedience to the law was necessary as a means of salvation (Rom 10:1-3). But the Mosaic Law was never given as a means of salvation. Rather, it was given as a set of rules for Israel to adhere to in God's theocratic kingdom, and when followed, would glorify Him and bless others. According to Scripture, only Christ kept the law perfectly and never sinned (Matt 5:17; 2 Cor 5:21; Heb 4:15; 1 John 3:5). Furthermore, the standard of the law—ideal perfection—is fulfilled in the one who trusts in Christ as Savior (Rom 10:4), who gives us “the gift of righteousness” (Rom 5:17) at the moment of salvation (Phil 3:9). [10] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 708–709. [11] Ibid., 710. [12] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary, 392–393.

- In the last days, deception will come-- false prophets will rise up and deceive many (Matt 24:11), claiming to be Jesus returned (Mark 13:6), some with signs and wonders, deceiving even the elect, "if possible" (Matt 24:24, Mark 13:22). How do we protect against this? - Focus on knowing the truth, and then you will recognize deception (as how the bankers are trained to recognize counterfeit money). The world is confused about what truth is (John 18:37-38) because they don't hear His voice. God's word is truth (John 17:17, Psa 25:5, Psa 91:4, Psa 96:13, 100:5, 117:2, 119:142, 151, 160; 138:2, Prov 3:3), including the gospel (Col 1:5)- God is called the God of truth (Isa 65:16). - Jesus is the truth (John 14:6, as well as the Word, John 1:1-3, 14).- The Holy Spirit is the Spirit of truth (John 14:17, 15:26, 16:13, 1 John 5:6) and He will guide us into all truth. Through the anointing of the Holy One, we know all things and He will instruct us (1 John 2:20, 2:27). - We must worship God in spirit and in truth (John 4:23-24)--i.e. according to His word and by the help of the Holy Spirit. - Love rejoices in truth (1 Cor 13:6) - both fruit of the Spirit (Gal 5:22-23, Eph 5:9)- Renew our minds with the Word (Romans 12:2); thus we will recognize God's will. Truth is the foundation of the spiritual armor (Eph 6:14)--it goes on first. Only knowing the truth will make us free (John 8:32). - Once we know the truth, we are to continue in what we were taught (Col 2:6-7, 1 John 2:24). - Truth of course also means words corresponding to reality (Gen 42:16), and whether our actions/words correspond to our thoughts and emotions (Josh 24:14, 1 Sam 12:24, 1 John 3:18)- The opposite of this is hypocrisy, or pretense (Phil 1:18), or unrighteousness (2 Thess 2:12). - What if an idea, concept, or belief that comes to us isn't addressed in scripture at all? - Is it consistent with God's character? Jesus said we can ask anything in His name and He will give it to us (John 14:14). What's in God's name? He is Jehovah Nissi (the Lord my Banner), Jehovah-Raah (the Lord my Shepherd), Jehovah Rapha (the Lord that Heals), Jehovah Shammah (the Lord is There), Jehovah Tsidkenu (the Lord our Righteousness), Jehovah Mekoddishkem (the Lord who Sanctifies You), Jehovah Jireh (the Lord who Provides), Jehovah Shalom (the Lord is Peace), Jehovah Sabaoth (the Lord of Hosts). - What is its fruit? (Gal 5:19-23, Romans 8:6-8) God won't lead us into anything producing negative fruit--if the fruit is negative, it's from the flesh and not the Spirit. - The opposite of truth is deceit(Prov 12:17, Isaiah 59:4, Jer 9:5, 2 Cor 4:2). Satan is the father of deceit/lies and there is no truth in him (John 8:44). Those who are unrighteous will suppress the truth (Romans 1:18).- False teachers will distort the truth (Acts 20:29-30, 2 Peter 3:16), by mixing it with myths/fables (Titus 1:14) or "merely human commands" (Matthew 16:1-12) or the traditions of men (such as forbidding to marry, abstaining from certain foods, 1 Tim 4:3), according to the principles of the world (Col 2:4-8). They will pretend to be godly or moral, though (2 Cor 11:13-15, 2 Tim 6:5)--so we must use discernment.- How do we know a false teacher vs just one who is flawed?- Anyone who denies that Jesus is the Christ is a false teacher (1 John 2:22-23, 4:2-3)- Some may lie intentionally for their own gain (Deut 18:20, Ezekiel 13:9, Jer 14:14, Jer 23:16, Titus 1:10-11) or in hypocrisy (1 Tim 4:2)- Others may be so blind that they truly believe they are doing God a favor in persecuting His true followers (John 16:2). - Romans 16:18: Paul said in this verse that these individuals use good words and fair speeches and deceive the hearts of the simple. This means that they flatter people (2 Timothy 4:3) and appeal to the same selfish desires that they themselves have, to draw people after themselves (Acts 20:30).- We can't judge motives (Matthew 7:1-3), but we can and should judge fruit (Matthew 7:15-20, 1 John 3:7-9). There are many who claim to be believers but aren't (Matthew 7:21-23) and they'll be among us until the end of the age, when God will finally separate them out (Matthew 13:24-30). - The serpent is subtle and cunning (Gen 3:1, 2 Cor 11:3-4). We'll have to know scripture well so that it cannot be twisted against us. Satan tried to deceive Jesus with scripture (Matt 4:6)--and not even misquoted, just out of context. Some examples of how beliefs can be twisted and used against us if we're not careful: - Some teach that God causes or allows sickness in order to teach us something. This sounds spiritual--yet Deut 28 makes it clear that sickness is always considered a curse. Jesus became a curse for us and redeemed us from the curse (Gal 3:13-14), and even before that, He healed all who came to Him (Matt 15:30, Matt 4:23-24, Matt 8:16, Matt 9:35, Matt 10:1, Matt 12:15, Matt 15:30, Luke 4:40, Luke 10:9) and He was a perfect representation of the Father (John 5:19, 5:30, 8:28, 12:49)- 2 Kings 18:4: the people had converted God's symbol for healing, the brass serpent from Numbers 21:6-9, a future type of Jesus, into an idol which they called Nehushtan. King Hezekiah had torn down the high places and broke Nehushtan in pieces. When Rabshakeh from the king of Assyria threatened the people with destruction, he said, "You broke down God's symbols of worship! Why would He come through for you?" (2 Kings 18:22). The people had to know God and His word well enough to know that what Hezekiah did was right in God's eyes (2 Kings 18:5-7); if they didn't, they might easily lose faith that God would come through for them, and also turn against Hezekiah, thinking he'd brought them out from under God's protection.

     As Christians living in the dispensation of the church age, we are not under the Mosaic Law as the rule for life (Rom 6:14; Heb 8:13), but are under the Law of Christ (1 Cor 9:21; Gal 6:2). Israelites, living under the Mosaic Law were promised physical blessings if they obeyed the Lord's directives (Deut 28:1-14), and physical curses if they disobeyed (Deut 28:15-68). For Christians, our blessings from the Lord can be physical (1 Tim 6:17-19), but are primarily spiritual in nature (Eph 1:3). And we are not said to be cursed when we disobey, but we do come under God's discipline (Heb 12:5-11), and this because ongoing sin impairs our walk with Him and stunts our spiritual growth.      As God's children, He has equipped us with the knowledge and power to live righteously (2 Tim 3:16-17; Tit 2:11-14; 2 Pet 1:2-3). Daily sin is handled by means of confession directly to the Lord, who always forgives (1 John 1:9). However, unconfessed sin and failure to advance spiritually can bring God's discipline. He loves us enough not to leave us where we are, and desires that we advance to spiritual maturity (Heb 6:1; cf., 1 Cor 14:20; Eph 4:11-13). This means we learn to deal with our sin based on His resources (so that we sin less), and pursue the Christian virtues He desires to see in us.      Hebrews 12:4-11 is a key passage related to God's discipline in the life of a Christian. In the letter, the writer states, “You have not yet resisted to the point of shedding blood in your striving against sin” (Heb 12:4). According to Zane Hodges, “By ‘sin' the author probably primarily meant that of ‘sinful men' who opposed them, but doubtless also had their own sin in mind, which they had to resist in order to maintain a steadfast Christian profession.”[1] Biblically, we should personally strive against committing sin; however, the reality is that we do not. Some of us barely struggle at all. Where we break down in our personal efforts, God will work in and around us to help us grow. It is written, “You have forgotten the exhortation which is addressed to you as sons, ‘My son, do not regard lightly the discipline of the Lord, nor faint when you are reproved by Him; 6 for those whom the Lord loves He disciplines, and He scourges every son whom He receives'” (Heb 12:5-6).      In these verses, the writer uses the Greek word for an adult son (υἱός huios) and not that of a newborn (βρέφος brephos) or young child (παιδίον paidion). According to Warren Wiersbe, “A parent who would repeatedly chasten an infant child would be considered a monster. God deals with us as adult sons because we have been adopted and given an adult standing in His family (see Rom 8:14–18; Gal 4:1–7). The fact that the Father chastens us is proof that we are maturing, and it is the means by which we can mature even more.”[2] The noun (παιδεία paideia) in Hebrews 12:5 refers to the process whereby adult children are groomed for holy living. It is “the act of providing guidance for responsible living, upbringing, training, instruction, [which] is attained by discipline, correction, of the holy discipline of a fatherly God.”[3] The verb (παιδεύω paideuo) in Hebrews 12:6 means “to provide instruction for informed and responsible living, educate…to assist in the development of a person's ability to make appropriate choices, practice discipline”[4] Wiersbe states: "Chastening is the evidence of the Father's love. Satan wants us to believe that the difficulties of life are proof that God does not love us, but just the opposite is true. Sometimes God's chastening is seen in His rebukes from the Word or from circumstances. At other times He shows His love by punishing (“the Lord…scourgeth”) us with some physical suffering. Whatever the experience, we can be sure that His chastening hand is controlled by His loving heart. The Father does not want us to be pampered babies; He wants us to become mature adult sons and daughters who can be trusted with the responsibilities of life."[5]      As Christians, we must learn to expect God to discipline us, as He uses His Word and the hardships of life to mold our characters. God's discipline is a sign of His love for us, and “It is for discipline that you endure; God deals with you as with sons; for what son is there whom his father does not discipline?” (Heb 12:7). MacDonald states, “when testings come to us, we should realize that God is treating us as sons. In any normal father-son relationship, the father trains his son because he loves him and wants the best for him. God loves us too much to let us develop naturally.”[6]      And God does not discipline the devil's children, but He does discipline His own; for “if you are without discipline, of which all have become partakers, then you are illegitimate children and not sons” (Heb 12:8). There may be times when unbelievers get away with certain sins and even seem to enjoy the blessings of this life without hardship (Psa 73:1-12). But this is not so with God's children, as He desires greater blessings for us, both in time and eternity. The wise gardener never spends her time pruning the neighbor's weeds, but only her roses, and this because she desires greater beauty from them.      God's loving discipline is consistent with that of a good father who loves his children and trains them in righteous living. For “we had earthly fathers to discipline us, and we respected them; shall we not much rather be subject to the Father of spirits, and live? For they disciplined us for a short time as seemed best to them, but He disciplines us for our good, so that we may share His holiness” (Heb 12:9-10). God's desire is to refine us into the godly persons He wants us to be. By means of discipline, He seeks to burn away the dross of weak character and sinful habits and to refine those golden qualities He wants to see in us; the godly qualities that make us better. God always disciplines us for our good, that “we may share in His holiness” (Heb 12:10). According to John Jowett: "The purpose of God's chastening is not punitive but creative. He chastens “that we may share His holiness.” The phrase “that we may share” has direction in it, and the direction points toward a purified and beautified life. The fire which is kindled is not a bonfire, blazing heedlessly and unguardedly, and consuming precious things; it is a refiner's fire, and the Refiner sits by it, and He is firmly and patiently and gently bringing holiness out of carelessness and stability out of weakness. God is always creating even when He is using the darker means of grace. He is producing the fruits and flowers of the Spirit. His love is always in quest of lovely things."[7]      As God's children, we must learn to operate by divine viewpoint and live above the daily grind of life with all its difficulties and hardships. When we operate by divine viewpoint and live by faith, we can be thankful for God's loving work in our lives which, over time, yields godly fruit in the lives of His humble and obedient children. It is by divine viewpoint that we realize, “All discipline for the moment seems not to be joyful, but sorrowful” (Heb 12:11a). It is the natural proclivity of a person to maximize joy and minimize sorrow, and the Christian is no exception. We must never think the absence of joy means the absence of God, for though we often praise Him in the heights, He is with us in the valleys (Psa 23:4), and it is there His work is most impactful. And when God's discipline has taken its course, when we “have been trained by it, afterwards it yields the peaceful fruit of righteousness” (Heb 12:11b). It's always the afterwards that matters most to God, for when the Pruner has done His work in cutting away useless branches that bear no fruit, the benefit is a harvest of right living.      As God's children, He expects us to live holy and righteous lives that conform to His will (Tit 2:11-14; 1 Pet 1:15-16). When we sin, we can be restored to fellowship with God by means of confession (1 John 1:9). If we fail to confess our sins, and choose a sinful lifestyle, we put ourselves in real danger of knowing God's discipline. The wise believer accepts God's correction. The psalmist wrote, “It is good for me that I was afflicted, that I may learn Your statutes” (Psa 119:71), and later said, “I know, O LORD, that Your judgments are righteous, and that in faithfulness You have afflicted me” (Psa 119:75).      Suffering is sometimes removed after the believer confesses his/her sin to God (1 John 1:9). However, sometimes God leaves the suffering, which means His corrective suffering becomes perfective suffering to help us grow spiritually. In corrective suffering, we are outside God's will and are governed by our sin nature and human viewpoint, which cannot sustain the believer in times of trouble. But when we confess our sin to God (1 John 1:9), any residual suffering can be dealt with as we are filled with the Spirit (Eph 5:18), walking by means of the Spirit (Gal 5:16), and living by faith (Heb 10:38; 11:6). The Sin Unto Death      There is a point when a believer can sin and there's no recovery. When that happens, God will bring His child home. The apostle John wrote, “If anyone sees his [Christian] brother committing a sin that does not bring death, he should ask, and God will give life to him—to those who commit sin that doesn't bring death. There is sin that brings death. I am not saying he should pray about that” (1 John 5:16 CSB). It happens from time to time that a Christian will see another Christian “committing a sin.” The apostle John distinguished two kinds of sin in the life of the Christian: the “sin that does not bring death” and the “sin that brings death” (1 John 5:16-17). The “sin that does not bring death” is any sin the Christian commits that does not warrant physical death from the hand of God, though it may bring divine discipline if the believer continues in it. John does not specify which sin leads to death and which sin does not, as the punishment is finally determined by the Lord.      It was a terrible sin when Aaron led the Israelites into idol worship (Ex 32:1-6), but God did not call for Aaron's death. Samson slept with prostitutes (Judg 16:1-4), and though he was disciplined, the Lord did not kill him. When David had an affair with Bathsheba and murdered her husband Uriah, it was a rotten sin that brought divine discipline. The Lord told David, “I will raise up evil against you from your own household” (2 Sam 12:11); however, the Lord also told David, “you shall not die” (2 Sam 12:13), but then disciplined him with the death of his son (2 Sam 12:14). Later, after David confessed his sin, he was restored to ministry (Psa 51:12-13). It was evil when Solomon worshipped idols (1 Ki 11:1-10), but even here the Lord did not pronounce death for Solomon's sin. Peter argued with Jesus and tried to prevent Him from going to the cross (Matt 16:21-22), and later publicly denied the Lord three times (Matt 26:34-35; 69-75), but Peter was allowed to live. The apostle John twice worshiped an angel and was rebuked for it (Rev 19:10; 22:8-9), but the Lord let him live and used him in ministry. God's grace and mercy is very prominent throughout the Bible, and He repeatedly gives us ample opportunity to confess our sin and turn back to him. We know from Scripture that “The LORD is compassionate and gracious, slow to anger and abounding in lovingkindness” (Psa 103:8). Because of this, “He has not dealt with us according to our sins, nor rewarded us according to our iniquities” (Psa 103:10). Thank God for His great grace.        But there are sins a believer can commit that can result in physical death. The sin that leads to death, according to Paul Karleen, “denotes a sin habitually practiced by a believer, leading to God's removing him from this life, but not taking away his salvation.”[8] It refers to the believer who has become so sinfully rebellious that God disciplines him to point of death and takes him home to heaven. There are references in the Bible where God personally issued the death penalty for one or more of His erring children who had defied His authority. Examples include: Nadab and Abihu, who disobeyed the Lord in their priestly service (Lev 10:1-3), Uzzah, when he touched the Ark (2 Sam 6:1-7), and Ananias and Sapphira who lied to the Holy Spirit (Acts 5:1-11). The Christians at Corinth experienced stages of discipline which included weakness, sickness, and eventual death (1 Cor 11:30). God's discipline is never to condemn, which cannot happen (Rom 8:1), for “when we are judged, we are disciplined by the Lord so that we will not be condemned along with the world” (1 Cor 11:32).      Under the Mosaic Law, God willed that sin be punished, but only some sins were punishable by physical death.[9] Sometimes God Himself executed the punishment (Lev 10:1-3; 2 Sam 6:1-7), and other times it was carried out by Israel's leaders (Ex 32:19-28). In the New Testament, God does not call Christians to put anyone to death, but has delegated that authority solely to the governments of this world (Rom 13:1-6), or He does it Himself (Acts 5:1-11; 1 Cor 11:30; 1 John 5:16). Personal sins that impact only the believer are differentiated from sins that harm others. Divine discipline is only related to our time on earth, as there will be no need for discipline in the eternal state (Rev 21:3-4).      Many Christians rightfully suffer because of their sinful lifestyle (1 Pet 4:15), and those who persist in their sin will eventually die by the hand of the Lord. Such a death is the pinnacle of suffering in this life, but we should never conclude that it means suffering for eternity. All believers are eternally secure in Christ. At the moment of salvation, all believers are given eternal life and imputed with God's righteousness (John 3:16; 10:28; Rom 5:17; 2 Cor 5:21; Phil 3:9). They are forever kept by the power of God and cannot forfeit their salvation (John 10:29; Rom 8:38-39). This means that when believers die—whatever the cause—they are guaranteed heaven as their eternal home. At the resurrection, the Christian is guaranteed a new body just the like body of our Lord Jesus, which has no sin (Phil 3:20-21).  Summary      It is possible for a Christian to sin, and to sin as badly as any unbeliever. However, unlike the unbeliever, God disciplines His own (Heb 12:5-11), and, if necessary, disciplines to the point of death (1 Cor 11:30; 1 John 5:16). This need not be the case. The Christian is called to a life of holiness (1 Pet 1:15-16), and this means learning to walk with God and do His will. Though we still possess a sin nature, Christians know victory because of our union with Christ (Rom 6:6, 11-13), and our walk of faith (Heb 10:38; 11:6). When filled with the Spirit (Eph 5:18), and walking by means of the Spirit (Gal 5:16), we can learn to embrace trials and even rejoice in them (Rom 5:3-5; Jam 1:2-4). Dr. Steven R. Cook _______   [1] Zane C. Hodges, “Hebrews,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, vol. 2 (Wheaton, IL: Victor Books, 1985), 810. [2] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 324. [3] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 748. [4] Ibid., 749. [5] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2, 324. [6] William MacDonald, Believer's Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 2203. [7] John H. Jowett, Life in the Heights: Studies in the Epistles (New York, Bible House Publications, 1925), 260-261. [8] Paul S. Karleen, The Handbook to Bible Study: With a Guide to the Scofield Study System (New York: Oxford University Press, 1987), 359. [9] There were certain laws under the Old Testament that brought the death penalty: intentional murder (Ex 21:12-14; cf. Gen 9:6), attacking or cursing a parent (Ex 21:15), kidnapping (Ex 21:16), habitual rebellion against God (Deut 17:12), sacrificing to pagan gods (Ex 22:20), cursing God (Lev 24:15-16), working on the Sabbath (Ex 35:2), being a false prophet and leading Israelites into idolatry (Deut 13:1-5), religious human sacrifice (Lev 20:2), the practice of divination, sorcery or witchcraft (Ex 22:18; Deut 18:9-14), adultery and premarital sex (Lev 20:10-14; 21:9; Deut 22:20-22), sex with an animal (Ex 22:19; Lev 20:15-16), incest (Lev 20:11-12, 14), homosexuality (Lev 18:22; 20:13), and the rape of a married woman (Deut 22:25-27).

     As God's children, we simultaneously live and operate in two realms. Physically, we live in the material world that God created (though damaged by our sin), and it is here we spend our time learning, working, playing, resting, and touching the lives of those whom God places in our path. It is here we must advance by learning God's Word and living wisely in His will (2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18). Making good choices from day to day—rooted in God's Word—is paramount to this life, as well as the one to come. As believers, we are to “seek first His kingdom and His righteousness” (Matt 6:33), and trust that “God will supply all your needs according to His riches in glory in Christ Jesus” (Phil 4:19). This requires faith (2 Cor 5:7; Heb 10:38; 11:6). But we also live in a spiritual realm that touches things real, but unseen. As Christians, we are to be led by God the Holy Spirit, to be “filled with the Spirit” (Eph 5:18), and to “walk by the Spirit” (Gal 5:16). Furthermore, we face attacks from the spiritual realm, as Paul warns us that “our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places” (Eph 6:12). As advancing Christians, we are to “be filled with the knowledge of His will in all spiritual wisdom and understanding” (Col 1:9). And because the mind is the primary battleground, “We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ” (2 Cor 10:5). Knowledge of God and His Word provides a basis for living effectively in both the physical and spiritual realm. God's Word reveals He's provided us a portfolio of spiritual blessings that benefit us in this life and, if understood and applied, will result in great rewards in the eternal state (1 Cor 3:14-15; 2 Cor 5:10).      Living in the dispensation of the church age, God has bestowed on us many good things. Though He blesses some Christians materially (1 Tim 6:17-19), His main focus is on giving us spiritual blessings which are far better. Paul wrote that God “has blessed us with every spiritual blessing in the heavenly places in Christ” (Eph 1:3). According to Harold Hoehner, “Every spiritual blessing (eulogia) refers to every spiritual enrichment needed for the spiritual life. Since these benefits have already been bestowed on believers, they should not ask for them but rather appropriate them by faith.”[1]Warren Wiersbe states: "In the Old Testament, God promised His earthly people, Israel, material blessings as a reward for their obedience (Deut 28:1–13). Today, He promises to supply all our needs “according to His riches in glory by Christ Jesus” (Phil 4:19), but He does not promise to shield us from either poverty or pain. The Father has given us every blessing of the Spirit, everything we need for a successful, satisfying Christian life. The spiritual is far more important than the material."[2] Some of our spiritual blessings are as follows: We are the special objects of His love: “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8), and “In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:10). We are forgiven all our sins: “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, 14 having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross” (Col 2:13-14; cf. Eph 1:7; Heb 10:10-14). We are given eternal life: Jesus said, “My sheep hear My voice, and I know them, and they follow Me; 28 and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand (John 10:27-28; cf. John 3:16; 20:31). We are made alive together with Christ: “God, being rich in mercy, because of His great love with which He loved us, 5 even when we were dead in our transgressions, made us alive together with Christ” (Eph 2:4-5). We are raised up and seated with Christ: God “raised us up with Him, and seated us with Him in the heavenly places in Christ Jesus” (Eph 2:6). We are the recipients of God's grace: “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; 9 not as a result of works, so that no one may boast” (Eph 2:8-9). We are created to perform good works: “We are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them” (Eph 2:10). We are given freedom in Christ: “It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery” (Gal 5:1; cf. Gal 5:13; 1 Pet 2:16). We are given a spiritual gift to serve others: “As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God” (1 Pet 4:10; cf. Rom 12:6-8; Eph 4:11). We are children of God: “See how great a love the Father has bestowed on us, that we would be called children of God; and such we are” (1 John 3:1a; cf. John 3:6; Gal 3:26; 1 Pet 1:23; Tit 3:5). We are made ambassadors for Christ: “We are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God” (2 Cor 5:20). We are gifted with God's righteousness: “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him” (2 Cor 5:21; cf. Rom 4:3-5; 5:17; Phil 3:9). We are justified before God: “Being justified as a gift by His grace through the redemption which is in Christ Jesus…For we maintain that a man is justified by faith apart from works of the Law” (Rom 3:24, 28). We have peace with God: “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ” (Rom 5:1). We will never be condemned: “Therefore there is now no condemnation for those who are in Christ Jesus” (Rom 8:1). We are given citizenship in heaven: “For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ” (Phil 3:20). We are transferred to the kingdom of Christ: “For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son” (Col 1:13; cf. Acts 26:18; 1 Th 2:12). We are all saints in Christ Jesus: “So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God's household” (Eph 2:19; cf. Eph 1:18-19). We are made priests to God: “He has made us to be a kingdom, priests to His God and Father—to Him be the glory and the dominion forever and ever. Amen.” (Rev 1:6). We are God's chosen: “He chose us in Him before the foundation of the world, that we would be holy and blameless before Him” (Eph 1:4; cf. Rom 8:29-33). We are the recipients of His faithfulness: “He Himself has said, ‘I will never desert you, nor will I ever forsake you'” (Heb 13:5; cf. Phil 1:6; 1 Th 5:24). We have been raised with Christ to walk in newness of life: “We have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life” (Rom 6:4; cf. Rom 6:10-13). We are members of the Church, the body of Christ: “For just as we have many members in one body and all the members do not have the same function, 5 so we, who are many, are one body in Christ, and individually members one of another” (Rom 12:4-5), and “He put all things in subjection under His feet, and gave Him as head over all things to the church, 23 which is His body, the fullness of Him who fills all in all” (Eph 1:22-23; cf. Col 1:18). We are indwelt with the Holy Spirit: “Do you not know that you are a temple of God and that the Spirit of God dwells in you? (1 Cor 3:16; cf. 1 Cor 6:19). We are sealed with the Holy Spirit: “having also believed, you were sealed in Him with the Holy Spirit of promise” (Eph 1:13b; cf. 2 Cor 5:5). We are enabled to walk with God: “I say, walk by the Spirit, and you will not carry out the desire of the flesh” (Gal 5:16). We are empowered to live godly: “His divine power has granted to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence” (2 Pet 1:3). We have Scripture to train us in righteousness: “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; 17 so that the man of God may be adequate, equipped for every good work” (2 Tim 3:16-17). We are guaranteed a new home in heaven: “In My Father's house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. 3 If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also” (John 14:2-3). We are guaranteed resurrection bodies: “I tell you a mystery; we will not all sleep, but we will all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed. 53 For this perishable must put on the imperishable, and this mortal must put on immortality” (1 Cor 15:51-53). We have special access to God's throne of grace: “Let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need” (Heb 4:16). We will be glorified in eternity: “When Christ, who is our life, is revealed, then you also will be revealed with Him in glory” (Col 3:4), for Christ “will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself” (Phil 3:21)      In these blessings from God we observe “the riches of His grace” (Eph 1:7). These are bestowed on us at the moment we trusted Christ as our Savior, and we come to know and appreciate them the more we study God's Word and grasp His goodness toward us. Such blessings are intended to motivate us to service, to live a life in appreciation for all God has done for us. With Paul, “I pray that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, 19 and what is the surpassing greatness of His power toward us who believe” (Eph 1:18-19a).     [1] Harold W. Hoehner, “Ephesians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 616. [2] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 9.

Colossians Chart 2022 Sermon Outline Handout If you want to encourage someone, tell them that you are praying for them. But if you want to really encourage them, tell them what you are praying for. But like for what? Most of our prayers revolve around three things: 1) Healing of physical problems:  sickness, cancer, accidents, etc.  Ask people for prayer requests, and without a doubt you'll get requests for physical health. Most common request. I get it. If you'd have asked me for a prayer request when I was suffering with kidney stones, you could have guessed my response. A second common prayer: 2) Provision of perceived needs or wants: out of work, so need a job;  need money to pay a upcoming bill; we want a husband/wife but you have no promising candidates on the horizon; want answers or guidance. 3)  Reversal of circumstances: we don't like where we are or the situation we find ourselves in and we want it to change.  We're having problem with our kids, and we want them to behave.  We're struggling with weight and we want to lose it.  We're frustrated with a person and we want him/her to change…or get lost. Hear me well: praying and asking God for any of these is not wrong. (Well, maybe the last one.) You can find examples of people praying for each of these in the Bible. But it isn't necessarily what matters most. So what should we pray for?  When we want to encourage others and pray specifically, what requests should be on our lips?  What did Paul pray and ask God for in the lives of these Colossian Christians? What should we be asking God for, so that we are praying for what matters most? The amazing answer is in Paul's prayer in Col. 1:9-14. A couple of observations on the front end: 1) As Paul penned this originally in Greek, these verses are a single sentence with clear progression. So what spills out of his mouth is not something he's making up on the spot. He's thought a lot about these requests and apparently has asked God for them more than a few times. This isn't a disconnected & spontaneous list of random requests. 2) NB he begins “and so...” (vs. 9): And so what? Well, the Colossians are relatively healthy spiritually: NB [vs. 4-5]: they evidence a living and vibrant faith in Christ in their daily life, sacrificial and inclusive love for one another, and a certain hope of their future). Even so, they're not done. They still have spiritual needs; they have room to grow.  And [that] conviction is the basis for Paul's prayer. 3) All the you's are you-all's. Unlike the heretics who were promoting philosophies that led to innies and outies, haves and have-nots, Paul prays for all of them inclusively. This prayer is for every believer. (And wherever you are in your life, this prayer will speak to you as well! It challenges me to pray, and to pray for what matters most.)  So Paul begins by saying... I'M PRAYING FOR YOU… (vs. 9a) Whenever they came to mind, he closed his eyes and bowed his knees and prayed. He's a 1000 miles away, locked in a jail, with no resources to help them; do you really think praying would do them any good? He thought so. And, even more importantly, do you think so? Do your prayers make a difference? Well, God thinks so. So pray! And if you're going to pray for what matters most, what should be on your lips? Two main requests: First,I'm praying for you… ...THAT YOU'D HAVE CLARITY ABOUT WHAT GOD WANTS FOR YOUR LIFE. [vs. 9b] You might think, “Yeah, I'd like to know that—God's will for my life: what college should I go to? What job should I take? Who should I marry? Should I buy this or that car?” That isn't exactly what Paul has in mind when he prays that we'd be filled with the knowledge of God's will. To be filled imagines a person as a glass or container into which God pours knowledge; yet not just any knowledge (e.g.general information, like math multiplication tables, or how to bake a cake or change a tire, or the size of the nearest galaxy; it's not even biblical trivia, like memory verses or who Hezekiah was); but the knowledge of His will––the clarity and conviction of what God wants and desires for us in every area––in our thoughts, affections, purposes, priorities, activities, relationships, choices, plans. So to be filled with that implies there is no room remaining for stuff that isn‘t God's will––no place for foolishness or deception or selfish desire or wrong thinking—all of which the Colossians were surrounded by. His will is further described by “all spiritual wisdom and understanding”: think of wisdom as seeing life from God's point of view; it is a decidedly God-centered perspective on life. e.g. “there is a God. He created everything. We should take Him into account and listen to Him.” So we should pray that people see life from God's perspective. But it's one thing to see it, and another to translate that practically. So understanding is applying that wisdom/perspective to your situation at hand. One writer observed: “It is possible to be an expert in theology and a failure at living.” So Paul prays for them to have the certainty of knowing what God wants––for that to be crystal clear in their minds and lives, both in the big picture and the daily details. Believe me: God wants you to have this: he doesn't want you to be in the dark, or be confused; but to be filled requires you to put yourself in situations where He can fill you: We should be praying for each other that we regularly place ourselves under good teaching; that we open our Bibles for ourselves; that we discuss the implications in small groups/Life Groups; that we pursue wisdom and bring our questions and problems to God for review in prayer. [Wm. Barclay: “We are trying not so much to make God listen to us as to make ourselves listen to Him; we are trying to not to persuade God to do what we want, but to find out what he wants us to do.” Then he adds: “The great challenge in life is not to know what to do, but to do it.”]. I often confess, “I know better than I live.” I came to Christ when I was 17—that means I've been a Christian for 50 years. And I still struggle with that gap that I constantly try to close. Once we know what God wants, we need to do what God directs. So, we should ask God for a 2nd request: ...THAT YOU'D LIVE A LIFE WORTHY OF CHRIST AND PLEASING TO GOD. (vs. 10a): Paul pictures our daily life as a walk along a path. We are traveling through this world, and as we do, we move in a direction, and form habits, and learn skills, and make decisions. We could shape our lives around ourselves, our concerns, our desires and will; or we could remember all Christ has done for us, and therefore desire to please Him in everything and every way. What an amazing thought: your life can be worthy of the Lord. It means you live in line with who He is and what he has done for you. In fact, you can actually please Him with your days! Let me make an important distinction: Christ has made us acceptable to God through His death. You can't add to it. You can't subtract from it. It's done. It is finished. But you can please Him. Or not. If you think I'm crazy, check this out: [(2 Cor. 5:6-9) 6 So we are always of good courage. We know that while we are at home in the body we are away from the Lord, 7 for we walk by faith, not by sight. 8 Yes, we are of good courage, and we would rather be away from the body and at home with the Lord. 9 So whether we are at home or away, we make it our aim to please Him.]  Or this: [(1Thess. 4:1) 1 Finally, then, brothers, we ask and urge you in the Lord Jesus, that as you received from us how you ought to walk and to please God, just as you are doing, that you do so more and more.] That's one thing we should pray for—for ourselves and others, i.e. to be: [NB] fully pleasing to Him (vs. 10b) We too often think it negatively—you mean I have to try to please God with my life? (as if that were a burdensome, troublesome, terrible thing.) Rather, what you do, how you life, can actually please God and delight His heart! That should be one of our most powerful motivations in life. What Christ wants should become paramount in our minds and hearts. So when we pray for another (or for ourselves), we should pray that what they know of what God wants would affectthem; and that their greatest desire would be to honor Jesus and be pleasing to Him! But in Paul's mind, a life worthy of Christ and pleasing to God isn't foggy or undefined. It has hard edges and clear expectations. When he thinks and prays for them to develop such a life, he asks God for four things: This is how we please God—and how we ought to pray for others: 1st: [vs. 10b] “Bearing Fruit”: ...that you'd live a compelling life that makes a difference. Bearing fruit is present tense––implying it should be ongoing in our lives. So what's the fruit? It's the natural and expected outcome of an alive and healthy tree! At least it pictures the development of characteristics of Christ in us as we surrender to the Spirit of God on a daily basis: it is what he elsewhere calls, “the fruit of the Spirit”: [(Gal. 5:22-23) 22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23gentleness, self-control; against such things there is no law.]; But fruit is not only who we are, but also involves what we do! We share our faith, and reproduce: [(1:5-7):  5because of the hope laid up for you in heaven. Of this you have heard before in the word of the truth, the gospel, 6 which has come to you, as indeed in the whole world it is bearing fruit and increasing—as it also does among you, since the day you heard it and understood the grace of God in truth, 7 just as you learned it from Epaphras our beloved fellow servant…] And we do stuff God wants us to do that makes a difference [(Eph. 2:10) 10 For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.]  [x] Ministries we get involved in, ways that we help others, small deeds that go unnoticed by everyone except the recipient and God––these please Him! God wants us to live a compelling life–-a life of faith that makes a practical difference, a compelling life! Such a life involves growth as well. Specifically: [vs. 10c] “Increasing”: ...that you'd grow in the knowledge of God. This includes both the awareness and acknowledgement of God's character, as well as the experience of His presence and activity in your life. Does God really love you? Bring your fears to Him. Is He really sovereign? Trust Him with your cares and concerns. Is He infinite in power and wisdom? Bring your most difficult problem, your biggest headache, your darkest trouble. Paul prays that they'd know this is what God wants for them: to know Him better and better as the years pass, to experience His presence increasingly as we walk through life, to come to Him again and again with all that we are and recognize that He is enough! [Wm. Barclay: “There is nothing is this world as practical as prayer. It is not escape from reality. Prayer and action go hand in hand. We pray not to escape life, but in order to be better able to meet it.”/x]: So living a life worthy of Christ and pleasing to God requires a third request: [vs.11] “Strengthened”: ...that you'd be empowered to joyfully endure. Paul's prayer literally is: being empowered by all power according to the might of His glory! What kind of power is Paul thinking of? Certainly not just physical: Power is simply ability––it's measured by what a person can do. Can I stop a speeding bullet? Can I jump over a tall building or lift a locomotive? That's not what Paul is asking God to give them/us. Instead, it is divine ability to confront two very difficult challenges: 1) endurance: this is the ability to withstand hardship or stress. It refers to being able to bear up under circumstances that are bad or unwelcome. It's the capacity to see things through, no matter how rough it gets. This is usually directed to crushing circumstances and trying situations that we'd never choose for ourselves. Do we need God's help/power to do this? Seems like we do––when we find ourselves in situations that test us, that are painful or unwanted, that we'd never choose for ourselves, but we cannot get out of easily or righteously. If we have endurance, the circumstances won't destroy us or drive us from God. 2) patience: lit. long-suffering; if endurance describes how we handle circumstances, patience pictures how we respond to people––people who trouble us, criticize us, pressure us, treat us wrongly or badly. We don't strike back, or hate, or try to get even. We keep loving them, seeking their best despite what they say about us, or to us, or do to us. Notice, Paul is praying for us to do all this with joy! What kind of power is needed to do that? To joyfully endure and show patience? You need something not equal to the challenge, but exceeding it. We need power according to His glorious might! Might is the term that describes controlling power or governing power; this is the power or authority a king has to command. But whom are you commanding? Yourself. In self-control you issue the command, and in faith you follow through. And God empowers you to do just that. So Paul is praying that the measure of that might isn't just equal to the task at hand, but exceeds it––the measure will be not according the circumstances but according to God's glory, i.e. His perfections, his infinite power. As we rely on God's strengthening us to persevere and be patient, to be able to decide to do what He wills, and with Spirit-empowered self-control, do it, we live a life worthy of Him and please Him. Lastly: [vs. 12a] [“Giving Thanks”: ...that you'd be grateful for all God has done for us] The implication is that it is ongoing––it marks your life! But what do we have to be thankful about? The crushing circumstances? The disappointing and nasty people around us? Not at all. When nothing else is going right, there are some things that won't change, things that are settled facts, things that give you great perspective and for which you can be profoundly thankful to God! Like: [He qualified us!] (vs. 12b): “giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light.” You is plural, and it included every Colossian Christian. There weren't any he failed to qualify. That means you too. God, not you, gets the credit for your inclusion into the great things that are promised: His inheritance for all who belong to Him. You are entitled to share in His kingdom! It's a done deal! You should be thankful! Wait! How did he do that? [He delivered us!] (vs. 13a): “He has delivered us from the domain of darkness…” The word pictures a dramatic rescue from a situation or condition or place from which you yourself could not escape! You were trapped. You were stuck. And God rescued you. Though the escape was made possible at the Cross with His death and resurrection, the actual rescue occurred at the moment you put your trust in Him as your Savior and Lord. He stormed the place in that dark kingdom where you were held captive, kept in ignorance, and guilt, and fear, and he carried you out! It was a domain that told you what to do and what to think and how to act–-and it damaged you and blinded you. And He saved you from that. You should be thankful & never forget that! But he didn't then just leave you alone! [He transferred us!] (vs. 13b) “…and transferred us to the kingdom of His beloved Son…” God transferred our citizenship into Christ's Kingdom. The word for transfer actually describes relocating people to a new country.  Yes, we still live in this dark world where ignorance reigns and people don't know God or don't listen to Him; they stumble through life and don't see where they're headed. But you no longer belong here; you belong to and represent another kingdom. As such, you are points of light in this world! You belong to the Kingdom of Light/Truth. You belong!  NB what that took: [He redeemed us!] (vs. 14): “…in whom we have redemption, the forgiveness of sins.” We have right now, something that will never change––redemption! To be redeemed means to be bought and paid for. It pictured a slave being purchased and then set free. The cost of that redemption was the death of Jesus. His life for yours. His death paid for your guilt. The result is your sins have been completely paid for. They are forgiven/sent away. Nothing you have ever done will ever separate you from Him. We should never forget all that God has done for us! His life-changing salvation should fill each one of us with thanksgiving, gratitude and daily joy! So, go ahead and pray for anything that comes to mind: for healing, for provisions, for circumstances to change. Nothing wrong at all with that. But don't forget to pray for what matters most—for yourself and others: that you'd have clarity about what God wants for your life...and that you'd have the determination to live a life worthy of Christ, and pleasing to God, as a deeply grateful person.  Pray.

Preacher: Benny Prince Gracenet Community Church

Cum Sancto Spiritu – Come, Holy Spirit From Vivaldi's Gloria ‘Not by might nor by power, but by my Spirit,' declares the LORD Almighty. (Zech. 4:6). This magnificent piece of music from Vivaldi's Gloria, reminds us how much we need the Holy Spirit in our lives at all times. He is not an impersonal life force, but an integral part of the Holy Trinity. He empowers our worship and witness, and is our Comforter and Helper, as well as the One who inspires our words. He it is who convicts us of our sin, and who opens our hearts and minds to the things of God. He it is who enables us to bear the many-fold fruits of the Spirit (Gal. 5:22), and who empowers us to discern between different types of spirits, and to grasp the spiritual dynamics that are at work in different situations. He it is, too, who enables us to work miracles, participate in the ministry of healing, and understand and interpret unknown tongues. He is the One who tells us things that we could not possibly have known by any other means. (See 1 Cor. 12 and 14). We see the redeeming and renewing work of the Holy Spirit throughout the Scriptures, equipping judges, inspiring artists, and empowering both prophets and warriors for their work – whether for external projects such as building the temple of God (Haggai 2:5) or for sanctifying and empowering individual souls. (Ezekiel 3:24a, 27a). He is likewise the One from whose all-seeing eye we can never hide! (Ps. 139:7) No wonder David prayed that, so far from taking His Spirit from him, the Lord would renew a right and willing spirit within him. (Ps. 51:10-12) In all this work, the Holy Spirit (who Jesus calls ‘the Spirit of Truth') does not operate on His own, but always in tandem together with the other members of the Holy Trinity as He unveils and reveals God's heavenly truths to us. (John 16:13-14) He is the breath and wind of God, who renews and gives life to all living things, as well as renewing the face of the earth. (Ps. 104:30). May we seek with all our heart to honour the Holy Spirit in our daily life by trusting in His nearness, and by calling on His help. Yes, Lord, cum Sancto Spiritu: with and in the power of the Holy Spirit, we offer all that we are and all that we do to Jesus for the glory of God the Father. Musicians: Nicola Gerrard, Peter Richards, Anthony Thompson, Francis Cummings, Philippa Barton, Christiane Max, Jo Garcia

     I have a friend who is a good man. Like all Christians, he knows the evil in his heart and agrees with the apostle Paul, who said, “evil is present in me, the one who wants to do good” (Rom 7:21). Evil is always present in the heart, even the heart of the Christian. Part of what makes him a good man is that he has the power to do evil, but he chooses not to act on it. Rather, he chooses to know the Lord and walk with him. It's not a perfect walk. It never is. And daily confession of sin is a constant (1 John 1:9). But as Christian, he has a new nature too, one that wants to please the Lord, that “joyfully concurs with the law of God in the inner man” (Rom 7:22). The struggle is real and constant, and he daily chooses to pursue good. Again, he can and does sin, but he also humbles himself and, like all growing believers, comes before God's “throne of grace” in order that he may “receive mercy and find grace to help in time of need” (Heb 4:16). Of course, what is written here applies to women (except for being a good husband, son, and father).      Those who pursue good, and regularly do good, are good. Those who pursue evil, and regularly do evil, are evil. And the good are always good by choice and never by chance. Likewise, the evil are always evil by choice and never by chance. Solomon said, “A good man will obtain favor from the LORD, but He will condemn a man who devises evil” (Prov 12:2). The wicked are those who hate the Lord and devise evil against others, and they are always among us, like tares among the wheat. The wicked exploit the weak and kill the innocent. The Bible tells us “God is good” (Psa 73:1; cf. Psa 86:5). And the psalmist says of the Lord, “You are good and do good” (Psa 119:68). The Old Testament, in several places, mentions the “good man” (Heb. טוֹב tov; cf., Prov 13:22; 14:14; Eccl 9:2). Delitzsch states, “the good man is thus a man who acts according to the ruling motive of self-sacrificing love.”[1] And Waltke adds, “Whoever strives for wisdom through knowledge is a good person because he contributes to the community's well-being out of his unfailing kindness. In the highest court of appeal, he obtains favor from the Lord, Who the source of all good (Mark 10:18; Gal 5:22; Jam 1:17).”[2] In another place the psalmist wrote, “Do good, O LORD, to those who are good and to those who are upright in their hearts” (Psa 125:4).      Jesus said that good people will manifest what fills their heart, saying, “The good man out of the good treasure of his heart brings forth what is good; and the evil man out of the evil treasure brings forth what is evil; for his mouth speaks from that which fills his heart” (Luke 6:45; cf. Matt 12:35; Rom 5:7). There are good people. They choose what fills their heart, and they act accordingly.      In the book of Acts, Luke tells us about a man named Barnabas, whose name means “Son of Encouragement” (Acts 4:36). When the church at Jerusalem sent Barnabas to Antioch (Acts 11:22), it is said that “when he arrived and witnessed the grace of God, he rejoiced and began to encourage them all with resolute heart to remain true to the Lord; for he was a good man, and full of the Holy Spirit and of faith. And considerable numbers were brought to the Lord” (Acts 11:23-24).      Of some of the Christians living in Rome, the apostle Paul said, “I myself also am convinced that you yourselves are full of goodness, filled with all knowledge and able also to admonish one another” (Rom 15:14). And to Christians living in Ephesus, he said, “for you were formerly darkness, but now you are Light in the Lord; walk as children of Light (for the fruit of the Light consists in all goodness and righteousness and truth), trying to learn what is pleasing to the Lord” (Eph 5:8-10).      A good man, in the biblical sense, is a man who models his life after Christ. He is a Christian in the fullest sense of the word. He is, first and foremost, in a relationship with the Man, the Lord Jesus Christ, and has been born again into a new life (1 Pet 1:3). He puts on “a heart of compassion, kindness, humility, gentleness and patience” (Col 3:12), and denies “ungodliness and worldly desires” and lives “sensibly, righteously and godly in the present age” (Tit 2:12). He continually studies Scripture in order to live God's will (2 Tim 2:15; 1 Pet 2:2; 2 Pet 3:18), and strives toward spiritual maturity (2 Tim 3:16-17; Eph 4:11-16). He regards others as more important than himself and looks out for their interests (Phil 2:3-4). He is filled with the Spirit (Eph 5:18) and walks in the Spirit (Gal 5:16). He lives in fellowship with God (1 John 1:5-7), trusting Him to guide and sustain him in all things. His life is being transformed, to think and act less like the world (Rom 12:1-2), and to conform to the image of the One who saved him (Rom 8:29).  He does not love the world (1 John 2:15-17), but shows gracious love to his enemies who live in the world (Matt 5:43-45; Rom 12:19-21). He shows love within the body of Christ (1 Th 4:9; 1 John 3:23), and helps the needy, widows and orphans (Jam 1:27). As a son, he honors his father and mother (Eph 6:1-3), as a husband, he loves his wife as Christ loves the church, providing, protecting, and honoring her always (Eph 5:25; Col 3:19; 1 Pet 3:7), and as a father, he teaches his children the ways of the Lord (Eph 6:4; cf. Deut 6:5-7). These are not all the characteristics of the good Christian man, but they are among the most important.       We choose what enters our heart, and what fills the heart becomes manifest in the life, either as good or evil. Wisdom says, “Guard your heart with all diligence, for from it flow the springs of life” (Prov 4:23). As God's people, let us always strive to be good and do good, that we may be called good, by the Lord and those who know Him. Related Articles: The Gospel Explained The Woman of Excellence  When God's People Sin The Worthless Person The Sin that Leads to Death  The Doctrine of Simultaneity  My Christian Identity and Calling   Walking with God  The Christian with Integrity  Advancing to Spiritual Maturity Knowing and Doing the Will of God The High Calling of God's Servant The Life of Faith The Righteous Lifestyle of the Believer A Role Model for Believers   [1] Carl Friedrich Keil and Franz Delitzsch, Commentary on the Old Testament, vol. 6 (Peabody, MA: Hendrickson, 1996), 182. [2] Bruce K. Waltke, The Book of Proverbs, Chapters 1–15, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2004), 520.

Preacher: Benny Prince Gracenet Community Church

     John opens his letter with a statement about personal knowledge pertaining to the Lord Jesus Christ, saying, “What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the Word of Life” (1 John 1:1). The phrase, from the beginning likely refers to Jesus' ministry (1 John 2:7, 24; 3:11). The reason for this understanding is that John connects the phrase with his personal experience as one who had heard, seen, and touched the Lord Jesus. This emphasizes that Jesus existed bodily and not merely as a spirit (cf. Luke 24:39). This makes the content of the letter a deposition born out of John's eyewitness account (cf. John 21:24). The phrase, the Word of Life (τοῦ λόγου τῆς ζωῆς), refers to Jesus, whom John had described with similar language in his Gospel (John 1:1, 4, 14; 11:25; 14:6).      Concerning Jesus, John said, “and the life was manifested, and we have seen and testify and proclaim to you the eternal life, which was with the Father and was manifested to us” (1 John 1:2). Manifested (φανερόω phaneroo) means to make visible or clear.[1] Jesus repeatedly revealed Himself as the Messiah. What John had seen concerning Jesus, he then testified and proclaimed to his readers via the written word. This assumes the integrity of the text and the use of language as a reliable vehicle for the transmission divine truth. Furthermore, what John is proclaiming pertains to eternal life (τὴν ζωὴν τὴν αἰώνιον), which believers can never lose (John 10:28).      What John had seen and heard concerning Jesus was true, and that truth was proclaimed to his audience and was the basis for their fellowship with God and each other. John said, “what we have seen and heard we proclaim to you also, so that you too may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ” (1 John 1:3). Fellowship (κοινωνία koinonia) for the Christian has both a vertical and horizontal aspect to it. It is tri-relational and involves fellowship with God and other Christians. Fellowship with God is the dominant theme of John's letter. Though eternal life can never be lost, our fellowship with God can be forfeited if we operate by false teaching or sinful living. For this reason, Christians must be careful to know and live by God's Word (Psa 119:160; Prov 4:20-23; John 17:17; 2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18). False doctrine will not undo our salvation, but can wreck our fellowship with God and other Christians. For this reason, we must “contend earnestly for the faith which was once for all handed down to the saints” (Jude 1:3).      John concludes his prologue by saying, “These things we write, so that our joy may be made complete” (1 John 1:4). What John wrote in his letter is the basis for Christian joy. God wants us, His children, to have joy. Jesus said, “These things I have spoken to you so that My joy may be in you, and that your joy may be made full” (John 15:11).      It's interesting that most who saw and heard Jesus rejected Him (John 3:19; 12:37). Jesus said this would happen (Matt 7:13-14). And now many who have never seen or heard Jesus personally accept Him and His message (John 20:29; 1 Pet 1:8). Those with positive volition will accept Christ, and this as a revelation from God the Father (Matt 16:15-17; Luke 24:44-45; Acts 16:14).      What John reveals is important for Christian fellowship with God, saying, “This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all” (1 John 1:5). Here, John reveals God is light (ὁ θεὸς φῶς ἐστιν). Elsewhere, he reveals that God is love (1 John 4:16) and truth (1 John 5:20). For John to say that God is Light means He is morally pure, free sin, and in whom there is no darkness at all. Light reveals what is in the darkness (John 1:4-5) and those who love the darkness will turn away from the Light (John 3:19-20), but those who love God are open and honest with what He reveals (John 3:21). Jesus is the perfect expression of God's Light, and those who follow Jesus will walk in that light (John 8:12; 12:35-36). For John, light and darkness are ethical terms that refer to one's heart and behavior (1 John 2:8-11). Paul used the terms as well (Eph 5:8-10).      John continues, saying, “If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth; 7 but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin” (1 John 1:6-7). A Christian can be in a right relationship with God through faith in Christ (John 3:16; 20:21; Acts 4:12; Eph 2:8-9), and not be in fellowship with Him because of a choice to pursue sinful behavior. Being in fellowship (κοινωνία koinonia) with God refers to phase two of the Christian life, in which we are growing spiritually in our walk with the Lord. Earl Radmacher states, “Walk refers to a way of life or daily practice. To walk in darkness means to live contrary to the moral character of God, to live a sinful life. To claim fellowship with God without living a moral life or practicing the truth is to live a lie, since God cannot compromise His holiness to accommodate sin.”[2]      At any moment, the Christian is either filled with the Spirit (Eph 5:18) and walking in the Spirit (Gal 5:16), or is grieving (Eph 4:30) or quenching the Spirit (1 Th 5:19) and operating by the sin nature (Rom 7:14-25; Gal 5:17). The believer who walks in sin is out of touch with God who resides in perpetual holiness. To walk in the light (ἐν τῷ φωτὶ περιπατῶμεν) means we abide in the sphere of moral purity where God Himself resides, and there we have fellowship with Him. Zane Hodges states: "How do we do this? If I enter a lighted room and walk around in it, I am walking in the light; I am moving in a sphere which the light illuminates as it shines not only on me but upon everything around me. If I were to personalize the light, I could also say that I was walking in the presence of the light. Since according to this passage God not only is light (verse 5), but He is also in the light, to walk in the light must mean essentially to live in God's presence, exposed to what He has revealed about Himself. This, of course, is done through openness in prayer and through openness to the Word of God in which He is revealed."[3]      To walk in the light of God and His revelation does not mean we attain sinless perfection. Certainly, John does not want his readers to sin, but understands there will be times when they do sin (1 John 2:1). To walk in the darkness means we refuse to acknowledge what God says about us and our sin. We are not being open and honest with Him; therefore, we are not willing to confess our sin to Him nor to walk in conformity with His Word. The question might be asked, how can a holy God have fellowship with us since we remain sinful? The answer is, “the blood of Jesus His Son cleanses us from all sin” (1 John 1:7b). The word cleanse translates the Greek verb καθαρίζω katharizo, which here is in the present tense, implying ongoing action. Zane Hodges states, “This simply means that as we maintain an open and honest relationship with God, the many sinful failures and habits that still cling to us do not prevent this fellowship, because God treats us as those who are clean by virtue of the Savior's shed blood.”[4]      Being honest about sin with his readers, John says, “If we say that we have no sin, we are deceiving ourselves and the truth is not in us” (1 John 1:8). Sin in this passage translates the noun ἁμαρτία hamartia, which refers to the sin nature we continue to possess after salvation. Biblically, we know every person born into this world—with the exception of Jesus—is a sinner. We are sinners in Adam (Psa 51:5; Rom 5:12, 19; 1 Cor 15:21-22), sinners by nature (Rom 7:14-25; Gal 5:17), and sinners by choice (Jam 1:14-15). Sin is anything that is contrary to the holy character of God. Though we have our new nature in Christ at the moment of salvation, we continue to possess our sinful nature, and this produces internal conflict throughout our Christian life (Rom 6:6; 7:14-25; 13:14; Col 3:9; Gal 5:16-17). This reality explains why Paul tells the Christians at Rome to “put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts” (Rom 13:14; cf. Rom 6:6; Col 3:9), and to the Christians at Galatia to “walk by the Spirit, and you will not carry out the desire of the flesh” (Gal 5:16). Though we struggle with sin, we are assured that “there is no condemnation for those who are in Christ Jesus” (Rom 8:1), for we are “the righteousness of God in Him” (2 Cor 5:21; cf. Rom 5:17; Phil 3:9). Both are true. We are perfectly righteous in God's sight because of the righteousness of Christ imputed to us, and we continue to possess a sin nature and commit sin. Martin Luther understood this and coined the Latin phrase, simul iustus et peccator, which means we are simultaneously righteous and a sinner. Timothy George states: "Luther described [Christians] as “at once righteous and a sinner” (simul iustus et peccator). Formerly he had understood this term in the Augustinian sense of “partly” a sinner and “partly” righteous. … Now, however, while retaining the paradox of simultaneity, he sharpened each of the clashing concepts into a sovereign, total realm. Luther continued to use simul iustus et peccator after 1518-19, but he did so in the sense of semper (always) iustus et peccator. The believer is not only both righteous and sinful at the same time but is also always or completely both righteous and sinful at the same time [emphasis added]. What does this mean? With respect to our fallen human condition, we are, and always will be in this life, sinners. However, for believers, life in this world is no longer a period of doubtful candidacy for God's acceptance. In a sense we have already been before God's judgment seat and have been acquitted on account of Christ. Hence, we are also always righteous."[5]      As Christians, we are righteous in God's eyes because of the righteousness of Christ that is imputed to us as a free gift (Rom 5:17; 2 Cor 5:21; Phil 3:9). And, we continue to possess a sin nature that continually causes internal temptation and conflict (Rom 6:6; 7:14-25; 13:14; Col 3:9; Gal 5:16-17, 19). Though the power of the sin nature is broken (Rom 6:11-14), the presence of the sin nature is never removed from us until God takes us from this world and gives us a new body like the body of Jesus (Phil 3:20-21).      But even though we possess a sinful nature and sometimes yield to it, there is always forgiveness. John states, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). The word if in this passage is a third-class condition, meaning it's up to us to confess our sins to God. Furthermore, confession (ὁμολογέω homologeo) is a legal term that means we say the same thing about our sin that God says about it. To walk in the light means we are continually confessing our sins to God when we commit them, and that we keep short accounts. God's forgiveness here is not that which justifies the lost sinner at the moment of faith in Christ (Rom 3:28; 4:4-5), but the familial forgiveness that restores fellowship.      When John states that God is faithful (πιστός pistos), it means He always keeps His promise to do what He said. God has integrity and cannot lie (Num 23:19; Tit 1:2; Heb 6:18). And God is completely righteous (δίκαιος dikaios) when He forgives our sins. Sin always incurs a debt, and forgiveness cancels the debt. But such righteous behavior in God to forgive is never based on our worthiness. Rather, it's based on the worth and finished work of Christ who shed His blood to atone for our sins (1 John 2:1-2). Furthermore, God not only forgives the sins we name to Him, but is also faithful “to cleanse us from all unrighteousness” (1 John 1:9b). Later on, John will state that “All unrighteousness is sin” (1 John 5:17a). The point here is that when we confess the sins we know about, God is faithful and righteous to forgive us of those sins, as well as all the sins we may have not known about or forgotten. God is perfect, and His forgiveness is always perfect. William MacDonald states: "The forgiveness John speaks about here is parental, not judicial. Judicial forgiveness means forgiveness from the penalty of sins, which the sinner receives when he believes on the Lord Jesus Christ. It is called judicial because it is granted by God acting as Judge. But what about sins which a person commits after conversion? As far as the penalty is concerned, the price has already been paid by the Lord Jesus on the cross of Calvary. But as far as fellowship in the family of God is concerned, the sinning saint needs parental forgiveness, that is, the forgiveness of His Father. He obtains it by confessing his sin. We need judicial forgiveness only once; that takes care of the penalty of all our sins—past, present, and future. But we need parental forgiveness throughout our Christian life. When we confess our sins, we must believe, on the authority of the word of God, that He forgives us. And if He forgives us, we must be willing to forgive ourselves."[6]      John closes this pericope by saying, “If we say that we have not sinned, we make Him a liar and His word is not in us” (1 John 1:10). Sin in this passage translates the Greek verb ἁμαρτάνω hamartano which refers to acts of disobedience to God. The form of the verb is perfect, which refers to past action with abiding results. That is, a denial we sinned in the past that continues into the present. By refusing to call sin for what it is, we are, in effect, calling God a liar, because He says we have sinned. Such behavior is indicative that “His word is not in us” (1 John 10:10b).      In summary, John wrote to fellow Christians with the desire that they have fellowship with God and other believers. John also made clear that fellowship with God means walking in moral purity. However, because we have sinful natures and commit sinful acts, there's an ongoing need for us to confess our sins to God in order to be restored to fellowship with Him. And when we confess our sins to God, He is always faithful and righteous to forgive us and to cleanse us from all unrighteousness that we may not be aware of.     [1] God has revealed Himself through nature (Psa 19:1-2; Rom 1:18-20), the writings of His apostles and prophets (Eph 2:19-20; 3:4-5; 1 Th 2:13; 2 Tim 3:16), and through His Son (Heb 1:1-2). [2] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1705. [3] Zane Clark Hodges, The Epistle of John: Walking in the Light of God's Love (Irving, TX: Grace Evangelical Society, 1999), 60–61. [4] Ibid., 61. [5] Timothy George, Theology of the Reformers (Nashville, Tenn., Broadman and Holman publishers, 2013), 72. [6] William MacDonald, Believer's Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 2310–2311.