* ALL Questions about the Christian Life *

[Patriot]

Is being holy even possible, since only God is holy?​

Answer

Holiness is not only a possibility for the Christian; holiness is a requirement. “Without holiness no one will see the Lord” (Hebrews 12:14). The difference between God and us is that He is inherently holy while we, on the other hand, only become holy in relationship to Christ and we only increase in practical holiness as we mature spiritually. The New Testament emphasizes the pursuit of holiness in this world and the final attainment of holiness in the world to come.

To be “holy” means that we are, first of all, “set apart for honorable use.” Whereas we were “once foolish, disobedient, led astray, slaves to various passions and pleasures . . . God our Savior . . . saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit” (Titus 3:3-5; cf. 1 Corinthians 6:11). The Lord took the initiative to pull us out of our former lifestyles. He saved us, cleansed us, and set us apart for righteousness. If we have believed in Christ for salvation, we have been washed by the regeneration of the Holy Spirit and set apart from the world for godliness (see Romans 12:2).

However, the pursuit of holiness does not end when we come to Christ. In fact, it just begins! There is a positional holiness that we inherit at regeneration and a practical holiness which we must actively pursue. God expects us to cultivate a lifestyle of holiness (1 Peter 1:14-16) and commands us to “cleanse ourselves of all defilement of flesh and spirit, perfecting holiness in the fear of God” (2 Corinthians 7:1 NASB). Bringing holiness to “perfection” means that we should be increasing in spiritual fruitfulness every day. We are to consider ourselves “dead to sin” (Romans 6:11), refusing to revert back to our former lifestyles. In this way we “cleanse [ourselves] from what is dishonorable,” becoming vessels for “honorable use, set apart as holy, useful to the master . . . for every good work” (2 Timothy 2:21). Holiness is the mark of every true Christian (1 John 3:9-10).

Cultivating a lifestyle of holiness does not mean that we must draft a list of dos and donts to live by. We are free from the letter of the law which kills (2 Corinthians 3:6) and now live according to the dictates of the Holy Spirit (Galatians 5:16-18).

We are told, “Work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure” (Philippians 2:12-13). In this verse, we see cooperation between God and His children in sanctification. We “work out” what God “works in” us, because God has a timeline for the virtues that He wishes to cultivate in our lives. Our responsibility is to yield to His wishes, “working out” with focused attention and great care those things that He is causing to grow in us. Holiness will not be brought to completion in our lives with no effort on our part. We are invited to participate in God’s work in us. We will not be “carried to the skies on flowery beds of ease,” as the old hymn says.

This is, perhaps, the most important lesson that we can learn as Christians. God’s ultimate desire for His people is that we be holy—conformed into the image of His Son, Jesus (Romans 8:29; 1 Thessalonians 4:3-4). Holiness is the will of God for our lives.

Of course, the flesh is weak (Mark 14:38). None of us will reach sinless perfection in this world, but God has made provision for our sin. “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1:9). Our pursuit of holiness in this world includes daily confessing and forsaking sin (see Hebrews 12:1-3).

God helps us in our weakness by giving us His Holy Spirit who reveals the mind of Christ to us and enables us to carry out His will (1 Corinthians 2:14-16; Philippians 2:13). When we yield to the Spirit, we become fruit-bearing Christians, yielding a harvest with which God is well pleased (Galatians 5:22-23). On the other hand, when we suppress the work of the Holy Spirit by rebelling against His will for us, we stifle the design of God, sabotage our own spiritual growth, and grieve the Holy Spirit (Ephesians 4:30).

If God was gracious enough to redeem us from sin and death and give us new life in Christ, the very least we can do is offer our lives back to Him in complete surrender and holiness, which is for our benefit (cf. Deuteronomy 10:13). Because of God’s mercies, we should be living sacrifices, “holy and pleasing to God” (Romans 12:1; cf. Deuteronomy 10:13). One day, in heaven, we will be free from sin and all its effects. Until then, we “fix our eyes on Jesus, the author and perfecter of our faith” and keep running our race (Hebrews 12:2).

For Further Study​

The ESV Study Bible

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[Patriot]

How can I overcome having a critical spirit?​

Answer

A critical spirit is not difficult to recognize. Its fruit is usually evident. Someone with a critical spirit is prone to complaining, seeing the glass as half-empty, ruing unmet expectations, sensing failure (in others more than in oneself), and being judgmental. Critical spirits are no fun to be around; neither are they fun to possess.

As with most sin, having a critical spirit is a perversion of something God made to be good—in this case, a longing for God and His perfection. Ecclesiastes 3:11 says, "[God] has made everything beautiful in its time. Also, he has put eternity into man’s heart, yet so that he cannot find out what God has done from the beginning to the end." We live in a fallen world, and we are often impatient to enter into the glorious perfection for which we were originally created. In a sense, it is good that we can see what’s lacking in this world; after all, the world is not as it should be, nor are we as we should be. Recognizing the world’s insufficiency helps us to acknowledge our need of a Savior. But having a critical spirit can blind us to the grace and beauty that God continues to bestow every day. A critical spirit can also be seen as a perversion of discernment. Often, those accused of having a critical spirit make valid points. They just make their points in an unpalatable manner.

Obviously, critical spirits are destructive, tearing down both the recipient and the giver of the criticisms (Galatians 5:14-15). The Bible speaks against such critical judgment. In Matthew 7:1-2 Jesus says, "Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you." Jesus is not saying that we should not be discerning or that we should ignore the fallen nature of the world. He is also not saying that we must never, under any circumstance, criticize anyone else. In fact, the Bible tells us that we are to judge rightly (John 7:24). However, we are not to criticize with malicious intent or out of pride, hypocrisy, or self-righteousness. We cannot assume that we are impartial or that we can fairly exact our standards on others. Humans have naturally deceitful hearts (Jeremiah 17:9) that allow for blind spots and inappropriate comparisons. Only God can judge with perfect accuracy (Hebrews 4:12; James 4:11-12; 1 Samuel 16:7; 1 Chronicles 28:9; Isaiah 11:4; Revelation 19:11). And our discernment is only valid when it is informed by a renewed nature in Christ (2 Corinthians 2:14-16; John 16:13). Only when we are submitted to Christ and honest with ourselves will our judgment serve to edify rather than destroy.

So how do we overcome a critical spirit? The condition of our heart is crucial. Luke 6:45 says, "The good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil, for out of the abundance of the heart his mouth speaks." Critical words spring from a critical heart. And a critical heart generally comes from a misunderstanding of God’s grace—either due to pride or a simple lack of information about God’s character and the meaning of salvation. Only when we understand our depravity apart from God and the depth of His grace will we be able to bestow grace to others (Romans 3:23; 6:23; Colossians 2:13-15; Ephesians 2:1-10). Those who struggle with a critical spirit know that they can never live up to their own standards. They are constantly judging others and themselves and always coming up lacking. But Christ fills this lack! He is perfect and righteous, and He freely grants that righteousness to those who believe in Him (2 Corinthians 5:21). The better we understand God’s grace, the more gracious we will be with others (1 Peter 2:1-3). And the more grateful we will be. The giving of thanks is a strong antidote to a critical spirit.

Another important area is our thought lives (Romans 12:1-2; 2 Corinthians 10:5). Rather than focus on what is missing, we should think about what is true, honorable, just, pure, lovely, commendable, excellent and praiseworthy (Philippians 4:8). This is not to say that we should ignore falsehood, injustice, ugliness, or imperfection. However, we should not dwell on the negatives. Paul instructed the Ephesians regarding this, "We are to grow up in every way into him who is the head, into Christ . . . so that [the body] builds itself up in love. . . . Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear. . . . Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you" (Ephesians 4:15-16, 29, 31-32). Sure, things could be better than they are, but love covers many sins (Proverbs 10:12). Forgiveness is a priority. As the Body of Christ, we speak out of a heart of love in order to build each other up. A critical spirit only serves to tear down (Ephesians 4:1-3; Galatians 6:1-5).

It can also be helpful to remind ourselves that we do not know the thoughts and intentions of others. At times, behavior reflects motivation, but not always. Before making a critical remark (whether aloud or to ourselves), we should pause and consider other possibilities. Is this person truly an uncaring jerk, or is he perhaps going through a difficult situation and in need of grace? The Golden Rule is a very helpful tool.

A critical spirit tears down those around us and robs us of our own ability to enjoy life. When we become overly critical, we miss out on the beauty that God has placed in this world. Small blessings go unnoticed, and we stop being thankful. Overcoming a critical spirit requires gratefulness, a willingness to forgive, an accurate understanding of God’s grace (it’s free!), an intentional refocusing of our thoughts, and a commitment to share the truth in love. Overcoming a critical spirit is a matter of sanctification, and we have the Holy Spirit’s help with that (2 Thessalonians 2:13). As we submit to God, read His Word, and pray for grace, we will find that the critical spirit gives up control to the Holy Spirit of Christ.

For Further Study​

Spiritual Disciplines for the Christian Life by Donald Whitney

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[Patriot]

What does it mean to love God?​

Answer

First, loving God requires knowing Him, and that knowledge begins with His Word. It may sound glib, but to know Him is to love Him.

To love God is to worship and praise Him. "It is written: 'Worship the Lord your God and serve him only'" (Luke 4:8). The book of Psalms provides many beautiful examples of how to worship and praise our Creator (e.g., Psalms 8, 19, 23, 24, 67, 99, 117, and 150).

To love God is to put Him first. The number-one commandment is to love God “with all your heart and with all your soul and with all your mind and with all your strength” (Mark 12:30). It’s an undivided love. God is our priority. If we love God with all our hearts, souls, minds, and strength, then we won’t allow other things to crowd in. Our love for God is manifested by loving people (Mark 12:31), but we do not love the things of the world. “Earth has nothing I desire besides you” (Psalm 73:25). We cannot love this present world and God at the same time (1 John 2:15); love for what the world offers can lead us astray (2 Timothy 4:10).

To love God is to desire Him, to yearn for His righteousness, His Word, and His grace. “As the deer pants for streams of water, so my soul pants for you, O God” (Psalm 42:1). Once we have tasted and seen that the Lord is good (Psalm 34:8), we want more of Him. If we love God, we will be like Mary of Bethany, “who sat at the Lord’s feet listening to what he said” (Luke 10:39). If we love God, the psalmist’s description of the Word of God will resonate within us: “[it is] more precious than gold, than much pure gold; . . . sweeter than honey, than honey from the comb” (Psalm 19:10).

Suppose a man is separated from his sweetheart and receives a letter from her. His first action will be to eagerly open the letter and pore over its contents. His love for his beloved will naturally cause him to love her correspondence with him. The same is true with our love for God’s Word. Because we love the Author, we love His message to us. We read it avidly and often, we hold it close, and we hide its words in our hearts.

Finally, to love God is to obey Him. Jesus tells us, “If you love me you will obey what I command” (John 14:15, 23; 15:10; 1 John 5:3). However, this is not a matter of merely following rules and registering good deeds. It is about having God’s love written indelibly on our hearts. We naturally wish to please those we love. When we love God, we will want to please Him and obey His commands eagerly. “I delight to do your will” (Psalm 40:8).

For Further Study​

The ESV Study Bible

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[Patriot]

What does it mean to love Jesus?​

Answer

To understand what it means to love Jesus, we must first define what is meant by the word love. Since we are discussing Jesus, we will limit our definitions to the two primary Greek words used for “love” in the New Testament. The first is philia. This refers to a brotherly love or to a close association with another person. To demonstrate this type of love would not require any substantial sacrifice on the part of the lover. This love is shown through a cordial attitude and an allotment of time. Anyone from a mild acquaintance to a close colleague can be loved with philia. This type of love will easily fade, however, if the loved one moves away or is not often encountered. Thus, this is not the type of love that would be adequate for the kind of love Jesus wants from His followers.

The other Greek word for “love” is agape. This is love that is considered unconditional. This is the love that Paul describes in 1 Corinthians 13 and is most appropriate for understanding what it means to love Jesus. Paul explains this type of love by what it does and what it does not do. According to 1 Corinthians 13:4–8, agape is patient, kind, rejoicing with truth, bearing all things, believing all things, hoping in all things, and enduring through all things. In contrast, agape does not envy, boast, or rejoice in wrongdoing; it is not arrogant, rude, selfish, irritable, or resentful. Most importantly, agape does not end. It will not fade away like philia. Agape is not based on circumstances and will never end.

To love the Lord is to follow Him wherever He leads, to obey Him whatever He asks, and to trust Him whatever the trial. To love Jesus is to reflect the love that God has for us, for “this is love: not that we loved God, but that he loved us and sent his Son” (1 John 4:10). To love the Lord is to care for the ones He loves (1 John 4:19; see also John 21:16).

Agape is not based on emotion but on the will. Each characteristic of agape is a deliberate choice to act in a certain manner. Thus, when Jesus said, “If you love me, you will keep my commandments” (John 14:15), He was teaching that loving Him would be a demonstrable action, not an emotional feeling. If Jesus is to be loved as He commanded, then a conscious choice must be made to act according to the pattern described in 1 Corinthians 13. Jesus was clear that loving Him is a service (John 14:15, 21, 23, 28) and that disobedience is evidence of a lack of love (John 14:24). Therefore, to love Jesus is to willfully act in such a way that our devotion to Him is proved through our actions toward Him and our obedience of Him.

For Further Study​

The ESV Study Bible

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[Patriot]

What does it mean that we are not to love the world?​

Answer

First John 2:15-16 says, "Do not love the world or anything in the world. If anyone loves the world, love for the Father is not in them. For everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father but from the world." Yet John 3:16 begins, "For God so loved the world. . . ." So, God loves the world, but we are not supposed to? Why the apparent contradiction?

In the Bible, the term world can refer to the earth and physical universe (Hebrews 1:2; John 13:1), but it most often refers to the humanistic system that is at odds with God (Matthew 18:7; John 15:19; 1 John 4:5). When the Bible says that God loves the world, it is referring to the human beings who live here (1 John 4:9). And as His children, we are to love other people (Romans 13:8; 1 John 4:7; 1 Peter 1:22). The parable of the Good Samaritan makes it clear we cannot pick and choose whom to love (Luke 10:30-37).

When we are told not to love the world, the Bible is referring to the world’s corrupt value system. Satan is the god of this world, and he has his own value system contrary to God’s (2 Corinthians 4:4). First John 2:16 details exactly what Satan’s system promotes: the lust of the flesh, the lust of the eyes, and the boastful pride of life. Every sin imaginable can be summed up in those three evils.

The world is what we leave when we come to Christ. Isaiah 55:7 says that coming to God involves a forsaking of our own ways and thoughts. John Bunyan, in his book The Pilgrim’s Progress, pictures the believer’s position as having “his eyes lift up to heaven,” holding “the best of books” in his hand, and standing with “the world as cast behind him” (p. 34).

The world often applauds sin. Hollywood encourages us to envy sinners and to foolishly compare ourselves with the "beautiful people" (see Proverbs 23:17). Often the popularity of "stars" is due to their ability to stir in us dissatisfaction with our own lives. Advertisers prey on our natural tendency to love this world, and most marketing campaigns appeal in some way to the lust of the eyes, the lust of the flesh, or the pride of life.

Loving the world means being devoted to the world’s treasures, philosophies, and priorities. God tells His children to set their priorities according to His eternal value system. We are to “seek first” God’s kingdom and righteousness (Matthew 6:33). No one can serve two masters (Matthew 6:24), and we cannot be devoted to both God and the world at the same time.

When we enter God’s family through faith in Christ, God gives us the ability to exit the world’s rat race (2 Corinthians 5:17). We become citizens of another kingdom (Philippians 1:27, 3:20). Our desires turn heavenward, and we begin to store up eternal treasure (Luke 12:33; Matthew 19:21; 1 Timothy 6:18-19). We realize that what is truly important is eternal, not temporal, and we stop loving the world.

To continue to love the world the way unbelievers do will cripple our spiritual growth and render us fruitless for God’s kingdom (Matthew 3:8; Luke 6:43-45; John 15:1-8). In John 12:25, Jesus took this thought a step further when He said, "Anyone who loves their life will lose it, while anyone who hates their life in this world will keep it for eternal life." Not loving the world extends to our own lives as well. Jesus said if we love anything more than Him, we are not worthy of Him (Matthew 10:37-38).

In general, the term world in the Bible refers to the evil system controlled by Satan that leads us away from worship of God. John Calvin said, "The human heart is an idol factory." We can make idols out of anything. Any passionate desire of our hearts that is not put there by God for His glory can become an idol (1 Corinthians 10:31). Loving the world is idolatry (1 Corinthians 10:7, 14). So, while we are commanded to love the people of the world, we are to be wary of anything that competes with God for our highest affections.

For Further Study​

In, But Not Of: A Guide to Christian Ambition and the Desire to Influence the World by Hugh Hewitt

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[Patriot]

What does it mean to surrender to God?​

Answer

This world is a battleground. Since the fall of man in the Garden of Eden (Genesis 3:17-19), the world God created has been in conflict with Him (Romans 8:20-22). Satan is called the "god of this world" (2 Corinthians 4:4), and due to Adam’s sin, we are born on his team (Romans 5:12). John Bunyan pictured this conflict in his allegory The Holy War. Prince Emmanuel besieges the city of Mansoul to wrest it from the power of Diabolus. Unfortunately, the citizens of Mansoul are blindly committed to Diabolus and fight against Emmanuel, to their own detriment.

When we reach the age when we can make moral choices, we must choose whether to follow our own sinful inclinations or to seek God (see Joshua 24:15). God promises that when we seek Him with all our hearts, we will find Him (Jeremiah 29:13). When we find Him, we have a choice to make: do we continue following our own inclinations, or do we surrender to His will?

Surrender is a battle term. It implies giving up all rights to the conqueror. When an opposing army surrenders, they lay down their arms, and the winners take control from then on. Surrendering to God works the same way. God has a plan for our lives, and surrendering to Him means we set aside our own plans and eagerly seek His. The good news is that God’s plan for us is always in our best interest (Jeremiah 29:11), unlike our own plans that often lead to destruction (Proverbs 14:12). Our Lord is a wise and beneficent victor; He conquers us to bless us.

There are different levels of surrender, all of which affect our relationship with God. Initial surrender to the drawing of the Holy Spirit leads to salvation (John 6:44; Acts 2:21). When we let go of our own attempts to earn God’s favor and rely upon the finished work of Jesus Christ on our behalf, we become a child of God (John 1:12; 2 Corinthians 5:21). But there are times of greater surrender during a Christian’s life that bring deeper intimacy with God and greater power in service. The more areas of our lives we surrender to Him, the more room there is for the filling of the Holy Spirit (Ephesians 5:18). When we are filled with the Holy Spirit, we exhibit traits of His character (Galatians 5:22). The more we surrender to God, the more our old self-worshiping nature is replaced with one that resembles Christ (2 Corinthians 5:17).

Romans 6:13 says that God demands that we surrender the totality of our selves; He wants the whole, not a part: “Do not offer any part of yourself to sin as an instrument of wickedness, but rather offer yourselves to God as those who have been brought from death to life; and offer every part of yourself to him as an instrument of righteousness.” Jesus said that His followers must deny themselves (Mark 8:34)—another call to surrender.

The goal of the Christian life can be summed up by Galatians 2:20: "I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me." Such a life of surrender is pleasing to God, results in the greatest human fulfillment, and will reap ultimate rewards in heaven (Luke 6:22-23).

For Further Study​

Surrender Your Story: Ditch the Myth of Control and Discover Freedom in Trusting God by Tara Sun

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[Patriot]

How does God see me in Christ?​

Answer

Several places in Scripture refer to believers being “in Christ” (1 Peter 5:14; Philippians 1:1; Romans 8:1). Colossians 3:3 gives a little more insight: “For you have died, and your life is hidden with Christ in God.” When we come to Christ as broken sinners, He exchanges our sin for His righteousness (2 Corinthians 5:21).

Through repentance and acceptance of Jesus’ death on our behalf, we are even called His children (John 1:12; Galatians 3:26). God no longer sees our imperfections; He sees the righteousness of His own Son instead (Ephesians 2:13; Hebrews 8:12). Because we are in Christ, God sees Christ’s righteousness covering us. Only “in Christ” is our sin debt cancelled, our relationship with God restored, and our eternity secured (John 3:16–18; 20:31). In Christ, God sees me as a new creation: “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (2 Corinthians 5:17). We have peace with God and are counted as righteous before Him (verses 17–21). Rather than seeing my sin, God sees the righteousness of His Son. He sees me as justified, redeemed, sanctified, even glorified (see Romans 8:30).

In Ephesians 1:3–14 we learn some of the ways God sees us in Christ. God “has blessed us in Christ with every spiritual blessing in the heavenly places” (verse 3). We are equipped with all we need. We are chosen to “be holy and blameless before [God]” (verse 4). We are seen as holy and blameless because we are in Christ (cf. 2 Corinthians 3:18).

Ephesians 1:5 tells us that, in Christ, we have been predestined “for adoption as sons through Jesus Christ.” This means God sees me as His child (cf. John 1:12–13). This is “to the praise of [God’s] glorious grace, with which he has blessed us in the Beloved” (Ephesians 1:6). In Christ God sees me in love, and He lavishes upon me His abundant gifts and the “riches of his grace” (verses 7–8).

God sees me in Christ as an inheritor of heavenly riches (Ephesians 1:11; cf. Romans 8:17). God sees me as His own, forever. He has sealed me with the Holy Spirit as a “guarantee of our inheritance until we acquire possession of it, to the praise of his glory” (Ephesians 1:13–14).

God sees me as His handiwork (Psalm 139:13–16; cf. Ephesians 2:10); as His friend (James 2:23); and as a chosen one, “holy and beloved” (Colossians 3:12). He sees me as “dead to sin” (Romans 6:11) but “raised with Christ” (Colossians 3:1); as a temple of the Holy Spirit (1 Corinthians 3:16); as a living stone placed by a Master Builder (1 Peter 2:5); as part of “a chosen people, a royal priesthood, a holy nation, God’s special possession” (verse 9); and as one of the “foreigners and exiles” in this world (verse 11). God sees me as part of His flock: “He is our God and we are the people of his pasture, the flock under his care” (Psalm 95:7).

For Further Study​

Who Am I?: Identity in Christ by Jerry Bridges

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[Patriot]

What does it mean to walk with God?​

Answer

There are several people described as “walking with God” in the Bible, beginning with Enoch in Genesis 5:24. Noah is also described as “a righteous man, blameless among the people of his time, and he walked faithfully with God” (Genesis 6:9). Micah 6:8 gives us a glimpse into God’s desire for us: "He has shown you, O mortal, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God." Walking with God is not an activity reserved for a select few. God desires all of His children to walk with Him.

What happens when we walk with someone? Imagine that you and a close friend are enjoying a walk down a country lane. You are in close proximity. You talk, laugh, listen, and share your hearts. Your attention is focused on this person to the exclusion of almost everything else. You notice the beauty around you or an occasional distraction, but only to point it out to your companion. You share it together. You are in harmony, and you both enjoy the peaceful camaraderie.

Walking with God is like that. When we enter into an intimate heart relationship with God through faith in His Son (Hebrews 10:22), He becomes our heart’s greatest desire. Knowing Him, hearing His voice, sharing our hearts with Him, and seeking to please Him become our all-consuming focus. He becomes everything to us. Meeting with Him is not an activity reserved for Sunday morning. We live to fellowship with Him—to walk with Him.

Just as walking with a close friend requires saying "no" to many other things, so walking with God requires letting go of anything that would be a distraction. If you were on a walk with a friend but you brought a kazoo and played it the whole time, the walk would not be satisfying for either of you. Many people attempt to walk with God, but they bring along kazoo-like habits, sins, worldly entertainments, or unhealthy relationships. They know these things are not God’s choice for them, but they pretend everything is fine. The relationship is not satisfying to either of them. To walk with God means that you and God are in agreement about your life. “Can two walk together, except they be agreed?” (Amos 3:3, KJV). To walk with God means you have aligned your will with His and seek every day to consider yourself "crucified with Christ" (Galatians 2:20). You don’t have to be perfect, as none of us is (Romans 3:10). But your heart’s desire is to be pleasing to God, and you are willing to let His Spirit conform you to the image of His Son (Romans 8:29).

When the Bible speaks of "walking," it often refers to a lifestyle. We can walk in the ways of the world as well (2 Kings 8:27; Ephesians 2:2; Colossians 3:7). In the New Testament, walking with God is often called "walking in the Spirit" (Galatians 5:16; Romans 8:4). To walk with God means we choose to glorify Him in every way we can, regardless of personal cost. And there is a cost. Walking with God also means we cannot also walk with evil people as companions (Psalm 1:1-3). We choose the narrow road over the broad way to destruction (Matthew 7:13-14). We don’t live to please our sinful flesh (Romans 13:14). We seek to eliminate from our lives everything that does not enhance our walk with Him (Hebrews 12:2). We apply 1 Corinthians 10:31 literally: "So whether you eat or drink or whatever you do, do it all for the glory of God." God’s ways are reflected in our thoughts, our actions, our motivations, and our life choices because we spend so much time with Him.

It is not difficult to identify people who walk with God. Their lives are a stark contrast to the world around them, like stars in a nighttime sky (Philippians 2:15). They produce the fruit of the Spirit (Galatians 5:22-23) rather than the fruit of fleshly desire (Galatians 5:19-21). In Acts 4:13 Peter and John had been arrested for preaching and were brought before the authorities. "The members of the council were amazed when they saw the boldness of Peter and John, for they could see that they were ordinary men with no special training in the Scriptures. They also recognized them as men who had been with Jesus." When we walk with God every day, the world cannot help but recognize that, in spite of our imperfections and lack of knowledge in some areas, we have been with Jesus.

For Further Study​

1, 2, & 3 John: Evangelical Exegetical Commentary by Gary Derickson

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