* ALL Questions about the Christian Life *

[Patriot]

How can I receive divine guidance?​

Answer

The desire for direction and divine guidance is universal. In every culture, the wise and learned are revered and their answers sought by those struggling with decisions. Unfortunately, this wisdom is often the manmade variety and can lead to catastrophe, since every human being is fallible and our wisdom often questionable (1 Corinthians 1:20). When man seeks supernatural wisdom, he often turns to the spirit world by consulting mediums, witches, or other avenues forbidden by God (Leviticus 19:31; 20:6; Deuteronomy 18:14). However, Isaiah 8:19 says, “When someone tells you to consult mediums and spiritists, who whisper and mutter, should not a people inquire of their God? Why consult the dead on behalf of the living?”

So how do we receive answers from God? If our hearts are set to truly seek His wisdom, how do we find it? Jeremiah 29:13 says, “You will seek me and find me when you seek me with all your heart.” So God promises that those who seek His counsel with all their hearts will find it. However, there are several factors that must be in place before we can claim this promise:

1. We must do it God’s way. The Lord God Almighty is not a slot machine or a genie who grants wishes. But often that is the subconscious attitude of those who claim to want His guidance. Many live life as their own bosses, but, when faced with tragedy or heartache, become temporarily interested in God. If we want direction from God, we must come to Him the only way He provides for such relationship—through His Son. Jesus said, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6). Our only access to the Father is when we come through the sacrificial death and resurrection of His Son. When we make Jesus the Lord of our lives, we become the children of God (John 1:12; Romans 10:9–10). God’s promises in Scripture are for His children. So when we come to Him in the way He has provided, we can claim His promises for wisdom and guidance (Proverbs 3:5–6; James 1:5).

2. We must know what God’s Word says. There is much guidance already given to us, and we need only to read it in the Bible. We do not need to seek direction about whether or not to sin. If God has already stated something in His Word, He will not contradict it. He will not instruct us to murder someone, steal, or commit adultery. Prohibitions against such things are already clearly stated in His Word, and He expects us to follow them (Mark 10:19; Luke 18:20). For example, many unmarried couples try to insist that “God understands” the fact that they are sleeping together before marriage. Some even claim that they “prayed about it and feel it’s OK.” This thinking is in clear defiance of God’s stated commands against sexual immorality (Hebrews 13:4). To justify sin by saying that God has made an exception to His own commands is to reveal one does not really want the guidance of God.

3. We must be in continual fellowship with the Holy Spirit. God speaks not only through His Word but through the confirmations of His Spirit within us. Romans 8:16 says, “The Spirit himself bears witness with our spirit that we are children of God.” How does He “bear witness with our spirit”? When we are born again (John 3:3), the Holy Spirit moves into our hearts and changes us into “new creatures” (2 Corinthians 5:21). Our human spirits that were once dead and under the control of our flesh are made alive with new power and a desire that come from God Himself (Colossians 2:13; Ephesians 2:5). As we give Him more control over every area of our lives, He speaks within our spirits, convicting of sin, guiding toward wisdom, and confirming His pleasure at our obedience (Psalm 16:11; 2 Corinthians 5:9; Colossians 1:10; Galatians 5:22).

4. We must ask for divine guidance. James 4:2 says, “You do not have because you do not ask.” When our hearts are in right relationship to God, then James 1:5 assures us that we can ask for wisdom and believe that we have received it. We can ask that He guide us into all truth (John 16:13; Psalm 25:5). When we ask in faith, we can then move forward with confidence in the direction that appears wisest, asking all the time for God to shut any door that He did not open. We move ahead with eyes wide open, staying in prayer and seeking God’s answer with a heart to obey.

5. We must be willing to obey when He gives us guidance. Often, when people say they want to know God’s will, what they really mean is this: “I want to know God’s will—and then I’ll decide whether or not I’m going to do it.” God already knows the deep things of our hearts and many times will not reveal His plan to a stubborn heart who will not obey (Psalm 51:10–12; Proverbs 1:28–29; John 14:24; Isaiah 1:15–16). Surrender must accompany any prayer request. He does not exist to do our bidding; we exist for His pleasure and His glory. He desires to work in our lives to accomplish His purposes for us (Philippians 2:13; Colossians 1:16).

The Lord is a communicating God, and He delights in giving divine guidance to those who seek Him (Proverbs 20:24). He wants to direct the heart surrendered to Him. When we come to Him in the way He has provided for us, when we seek His wisdom with a heart to obey (Proverbs 3:13), then we can walk in the confidence that He is directing our paths (Proverbs 3:5–6).

For Further Study​

The Owner's Manual for Christians: The Essential Guide for a God-Honoring Life by Charles Swindoll

More insights from your Bible study - Get Started with Logos Bible Software for Free!

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[Patriot]

Should a Christian be a radical?​

Answer

The word radical as applied to human behavior can be either positive or negative, depending upon one’s viewpoint. For the purposes of this article, we will define radical as “one expressing strict adherence to a worldview that is at extreme odds with the cultural norm.”

If “normal” is in the middle, then a “radical” would be a person at either end of the spectrum. Mother Theresa could be considered a radical in her extreme self-denial and ministry to the poorest of the poor. But Saddam Hussein was also a radical in his violent enforcement of his religious and political agenda. Both were at extreme ends of what most societies consider “normal.”

Whether or not Christians should be radicals depends on how the word is defined. Many people in history have used the name of Christ to inflict terror, persecution, and genocide upon those with religious differences. That form of radicalism was never condoned by Jesus—who was Himself a radical. His message of love, forgiveness, and mercy was at direct odds with the accepted views of the day. He refused to fight back when attacked (1 Peter 2:23), to allow Peter to defend Him with violence (Matthew 26:51–52), or to condemn the woman caught in adultery (John 8:4–11). Those were all radical acts for that time and culture. One reason some people turned away from Christ was that His requirement of giving up everything for His sake was simply too radical (Luke 18:22–23).

The decision to follow Christ is itself a call to radical living. Jesus said that “anyone who wants to follow Me must deny himself, take up his cross daily, and follow Me” (Luke 9:23). That command is at extreme odds with our flesh’s desire to please itself (Romans 7:21–23). It challenges worldly wisdom, which preaches self-fulfillment as our highest aim (1 John 2:15–17). The cross is a radical thing, and declaring Jesus as Lord of our lives involves a dethroning of Self and a complete abandonment to His will. We must be willing to go where He leads, do what He says, and love Him more than life itself (Matthew 10:37–38). The lifestyle changes that follow such a commitment are considered radical by those who fall within the world’s definition of “normal.” Those who claim to know Christ yet refuse this radical lifestyle are called “carnal” (1 Corinthians 3:3). Jesus calls such professing Christians “lukewarm” and says He will spit them out of His mouth (Revelation 3:16).

The antisocial atrocities that are often synonymous with radicalism are in direct opposition to radical Christianity. Jesus calls His followers to seek the best for others, to love our neighbors, and to be peacemakers, even at great personal cost (Galatians 5:14; Matthew 5:9; Luke 10:30–37). Jesus’ teaching known as The Beatitudes (Matthew 5:3–12) is His call to radical living. He requires His followers to take the high road, to “turn the other cheek” (verse 39), and to “love your enemies and pray for those who persecute you” (verse 44).

Those who incite violence and persecution in the name of Christ are not radicals at all. They are “enemies of the cross” (Philippians 3:18–19), doing what comes naturally to their fleshly minds. Biblical Christianity is in polar opposition to the natural way of living, which means that those who choose Jesus will be considered radical to most. Living a Spirit-filled life is radical because it goes against everything our selfish nature wants and it stands in stark contrast to the world’s way of the flesh.

Radical Christians understand Paul’s desire to “know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death” (Philippians 3:10). A radical Christian is one who has “died to the flesh” (Romans 8:13). The apostles were radical Christians—they “turned the world upside down” (Acts 17:6, ESV)—but they did so through self-sacrifice and love (John 13:35). Paul learned to “boast about my weaknesses, so that the power of Christ may dwell in me. . . . For when I am weak, then I am strong” (2 Corinthians 12:9–10). Because following Jesus is in direct conflict with the “norm,” then “to live is Christ and to die is gain” (Philippians 1:21) could be considered a radical way of life.

For Further Study​

The Owner's Manual for Christians: The Essential Guide for a God-Honoring Life by Charles Swindolland

Logos Bible Software

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[Patriot]

What does it mean to backslide?​

Answer

The word backslide, in a Christian context, implies movement away from Christ rather than toward Him. A backslider is someone who is going the wrong way, spiritually. He is regressing rather than progressing. The backslider had at one time demonstrated a commitment to Christ or maintained a certain standard of behavior, but he has since reverted to old ways. Backsliding may manifest itself in several ways, e.g., dropping out of church, losing fervor for the Lord, walking away from a ministry or a family, or falling back into old habits.

Some people use the word backslide to mean that a person has lost his or her salvation. However, since a saved person is secure in Christ (John 10:28–29)—God will not kick His children out of His family—that is not how we will use the word. Rather, when we speak of backsliding, we simply mean that someone is growing cold toward Christ. A backslidden condition could indicate the person was never saved to begin with—in which case, the backslider is only showing his true colors. But it’s also possible for children of God to backslide, temporarily.

The Bible uses the phrase fall away rather than backslide, but the idea is similar. In the Bible to “fall away” can mean two different things. In one instance, the person is saved but experiencing a temporary period of questioning that we could call a “crisis of faith.” In the other instance, the person was never saved at all but only temporarily behaving as a saved person would. We will call this taking Christianity for a “test drive.”

The Backslide Crisis of Faith:

In Mark 14:27 Jesus tells His disciples, “You will all fall away.” What He meant was that, when He was arrested, they would experience a crisis of faith, a life event so shocking that they would run from Jesus and question the very core of their beliefs. It was a night of offense, a night of stumbling for them. But this was a temporary condition. Three days later, Jesus rose from the dead and appeared to the disciples. Their faith and hope were restored, stronger than ever.

The apostle Paul tells us how to handle a fellow believer who is backsliding: “Brothers and sisters, if someone is caught in a sin, you who live by the Spirit should restore that person gently. But watch yourselves, or you also may be tempted” (Galatians 6:1). James concurs: “My brothers and sisters, if one of you should wander from the truth . . . someone should bring that person back” (James 5:19). The backslider has wandered from where he should be and is “stuck” in sin, but the church will work to restore him and set him back on the path of righteousness.

There are events in life, such as the death of a loved one, that may cause us to question God. This is okay, as long as we go to God with those questions rather than using them as excuses to live in rebellion. The result of a crisis of faith is often that we come to know God more intimately than before. In times of trial, we should delve into the Word, pray with persistence (Luke 18:1), and surround ourselves with those whose faith is strong.

The Backslide Test Drive:

We see another type of “falling away” in Hebrews 6:4–6 and Luke 8:13. Hebrews 6 describes the apostate, someone who had only “tasted the goodness of the word” (verse 5) and later rejects it. In Luke 8:13 Jesus illustrates apostasy with the rocky soil—some fall away or backslide because “they have no root.” In each of these passages, a person appears outwardly to be a Christian, at least for a while, but he has not committed himself to God. Such a person might be attending church, reading his Bible, listening to Christian music, and hanging out with Christian friends. He likes the wholesome atmosphere and good company that being around Christians affords. But his heart has not changed; he has never been born again. Eventually, he backslides or apostatizes. He had taken Christianity for a test drive and decided he wasn’t buying.

Salvation comes by means of a genuine confession of Jesus as Lord to a heart that believes in Jesus’ death and resurrection (Romans 10:9–10). If a person who has been truly saved later backslides—that is, he slips back into spiritually damaging attitudes and behaviors—the slide will be temporary. The chastening of the Lord will bring him back (see Hebrews 12:4–13). The Good Shepherd will seek out the wandering lamb (Luke 15:3–7).

If a person who was never saved but only putting on a good front backslides—that is, he drops the charade and shows his true colors—his last condition will be worse than the first (Hebrews 10:26–31). How can we tell one type of backsliding from the other? We can’t always, unless given time, and, even then, we don’t know how much time God will take in restoring the backslider. Only God can see the heart.

For Further Study​

The Owner's Manual for Christians: The Essential Guide for a God-Honoring Life by Charles Swindoll

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

 

[Patriot]

Isn’t it unloving to tell someone he/she is sinning?​

Answer

Talk of sin is commonly frowned upon today. Even many pastors avoid making statements that could be seen as remotely condemning or reproachful. The conventional wisdom is that it is unkind or unloving—and therefore ungodly—to take a stand against certain activities. However, what is socially acceptable is not always biblically acceptable, and the issue of loving someone doesn’t really have anything to do with whether or not that person’s behavior is acceptable to God.

Yes, God loves everyone, and, since everyone is a sinner, God loves sinners. God loves the whole world (John 3:16), but it doesn’t follow that He approves of sin. A good parent loves his children, but that doesn’t mean he lets them do everything they want. When a son lies to his mother, she can still love him; but she doesn’t have to approve of lying, and she can, in love, correct him.

It is entirely possible to love someone and, at the same time, point out his or her error. In fact, love sometimes requires us to point out an error. If a relative is dabbling in illicit drugs, isn’t the most loving thing to confront the drug use and offer to help? If a married friend is flirting with someone not his spouse, what’s more loving—turning a blind eye and hoping for the best, or warning the friend of imminent consequences? Sin destroys (James 1:15), and love attempts to prevent destruction. “Love does not delight in evil but rejoices with the truth” (1 Corinthians 13:6).

It is important to define love correctly. If by “love” one means “applaud a sinful lifestyle,” “ignore sin,” or “profess that actions don’t matter,” then that’s a faulty view of love. Biblically, love is doing what is best for someone, regardless of the cost. Love is therefore truthful. Deception cannot bring about the “best” for anyone.

Jesus exhibited the perfect balance between truth and grace (John 1:14). He embodied both. Jesus always spoke what was precisely and unequivocally true, and He countered those who opposed the truth with harsh reproofs (see Matthew 23:33). But Jesus had nothing but words of comfort and grace for those who came to Him in repentance, no matter what their sin (see Luke 7:48). We can’t ignore the truth and call it “grace” any more than we can ignore grace and call it “truth.” The truth is, God will judge sin; the grace is, God saves us from sin.

We can and should love unrepentant sinners and those who refuse to acknowledge their sin. We should want what is best for them, and we should do good to them. And we should tell them the truth about their sin, along with the message of God’s grace in Christ—sin can be forgiven, and hearts can be renewed.

In all of this, it is important to allow the Bible (and the Bible alone) to define sin and righteousness. If the Bible says something is sin, then no amount of societal pressure, worldly wisdom, or personal experience should make us say anything different. Truth is truth, no matter what anyone says or how anyone feels.

It is just as important to communicate the truth in love (Ephesians 4:15) and to strive for a Christlike balance of truth and grace. Also, it’s important to approach every situation with a spirit of humility and forgiveness. “Love covers over a multitude of sins” (1 Peter 4:8). We don’t need to point out every sin or pick apart every deed.

Paul, who frequently found himself in social and religious maelstroms, said it well: “The Lord’s servant must not be quarrelsome but must be kind to everyone, able to teach, not resentful. Opponents must be gently instructed, in the hope that God will grant them repentance leading them to a knowledge of the truth” (2 Timothy 2:24–25). As we instruct others of the truth, let us do so gently and with kindness to everyone.

For Further Study​

Spiritual Disciplines for the Christian Life by Donald S. Whitney

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[Patriot]

What does it mean to have a wilderness experience?​

Answer

A “wilderness experience” is usually thought of as a tough time in which a believer endures discomfort and trials. The pleasant things of life are unable to be enjoyed, or they may be absent altogether, and one feels a lack of encouragement. A “wilderness experience” is often a time of intensified temptation and spiritual attack. It can involve a spiritual, financial, or emotional drought. Having a “wilderness experience” is not necessarily a sign that a believer is sinning; rather, it is a time of God-ordained testing.

A “wilderness experience” is often linked to a “mountaintop experience”; that is, the struggle follows a success of some kind. The period of trial comes on the heels of a period of accomplishment or achievement.

There are several biblical examples of people enduring a “wilderness experience.” The people of Israel, in leaving Egypt, experienced a miraculous deliverance through the Red Sea. The triumph of finally being free from slavery was their “mountaintop experience.” Yet what followed was a journey through the desert. They were tried in an actual wilderness, and they failed the test. As a result, their “wilderness experience” stretched to forty years.

Others who can be said to have had a “wilderness experience” include the prophet Elijah (1 Kings 19:1–9); the apostle Paul (Galatians 1:17–18); and, of course, the patriarch Job.

Jesus also had a “wilderness experience.” After Jesus’ baptism, “at once the Spirit sent him out into the wilderness, and he was in the wilderness forty days, being tempted by Satan” (Mark 1:12–13). Jesus’ experience teaches us some important facts: 1) it is not a sin to be tempted; 2) it is God’s will that times of testing come our way—Jesus was “full of the Holy Spirit” when He went into the wilderness (Luke 4:1); and 3) we are never without God’s grace—Jesus may have been “with the wild animals,” but “angels attended him,” too (Mark 1:13).

In a “wilderness experience,” a believer may struggle simply to survive from day to day. Financial, material, physical, or emotional burdens may press on him. The flesh cries out for relief. The believer is forced to wait on the Lord, find God’s peace and joy in the midst of trouble, and through it all mature in his walk with Christ. Paul offers this encouragement for those who “have this treasure in jars of clay”: “We are hard pressed on every side, but not crushed; perplexed, but not in despair; persecuted, but not abandoned; struck down, but not destroyed. We always carry around in our body the death of Jesus, so that the life of Jesus may also be revealed in our body” (2 Corinthians 4:7–10). The reason for these trials, Paul says, is “to show that this all-surpassing power is from God and not from us” (verse 7).

The wilderness is an unpleasant place, fleshly speaking. We naturally want prosperity, health, and easy going. But the same God who created the garden also created the wilderness. There will be times of trial and pressure. Our faith will be tested. But the God of grace will meet us even in the wilderness. Missionary Amy Carmichael knew this truth: “Bare heights of loneliness . . . a wilderness whose burning winds sweep over glowing sands, what are they to HIM? Even there He can refresh us, even there He can renew us.”

For Further Study​

When God doesn’t Make Sense: Holding On to Your Faith During the Hardest Times by James Dobson

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[Patriot]

What value is there in Christian journaling?​

Answer

“Journaling” can mean different things to different people. For some, journaling is written prayer. For others, journaling is keeping a record of prayer requests and answers. Some keep a journal of especially poignant spiritual truths, perhaps insights from a sermon or quotes from spiritual books or a collection of Scripture. Some may write accounts of particularly meaningful encounters with God. For some a journal is a form of diary, a place to record the events of their day and a few thoughts or insights about it; these entries may be as brief as one or two phrases or a long narrative. Some might keep a “gratitude” or “joy” journal that lists one or more things each day—small or large—for which they are thankful. Still others journal in the sense that they write out their thoughts or respond to a particular prompt; it is not so much a prayer or specifically God-directed as it is a written exploration on a topic. Journals can come in a variety of forms—written in a notebook, typed on the computer, in an online forum, shared with friends or private, including art work or pictures or solely visual art without words, etc. The Bible does not mention journaling, so is there value in any of these activities?

Writing or creating art of any kind causes us to slow down enough to attend to our inner being. Words may flow effortlessly, or they may take time to formulate. Either way, writing is a method to help us reflect, contemplate, and more fully digest the things of life. Proverbs 4 talks about gaining wisdom at all costs. Its words imply intentionality and alertness: “My son, pay attention to what I say; turn your ear to my words. Do not let them out of your sight, keep them within your heart; for they are life to those who find them and health to one’s whole body. Above all else, guard your heart, for everything you do flows from it. . . . Let your eyes look straight ahead; fix your gaze directly before you. Give careful thought to the paths for your feet and be steadfast in all your ways. Do not turn to the right or the left; keep your foot from evil” (Proverbs 4:20–23, 25–26). Journaling can help us pay attention and keep wisdom at the forefront of our thoughts. It can also be a way to guard our hearts as we search our inner being, paying attention to what is going on in our hearts and submitting it to God.

Although the biblical psalms are not true examples of “journaling,” they do illustrate how the truth of our experiences can be expressed alongside the truth of who God is. The varied themes in the Psalms and their unabashed candidness demonstrate how we can be perfectly honest with ourselves and with God about our feelings and thoughts. In journals, we can express ourselves to God and remind ourselves of His greatness. Luke 2:19 tells us about Mary treasuring the events around Jesus’ birth and pondering them in her heart. Psalm 111:2 says, “Great are the works of the Lord; they are pondered by all who delight in them.” Journaling can help us ponder the good things of God and give Him praise.

Another benefit of journaling is having a written record to which to later refer. In times of spiritual dryness or discouragement, one can look back at a journal and find encouragement in God’s past faithfulness or reminders of truth. God often instructed the Israelites to set up forms of remembrance. The Passover, for example, was to serve as a reminder of God’s faithfulness in rescuing the Israelites from Egypt (Exodus 12). After the Israelites crossed the Jordan River on dry land, God gave Joshua instructions about setting up memorial stones, which were “to serve as a sign among you. In the future, when your children ask you, ‘What do these stones mean?’ tell them that the flow of the Jordan was cut off before the ark of the covenant of the Lord. When it crossed the Jordan, the waters of the Jordan were cut off. These stones are to be a memorial to the people of Israel forever” (Joshua 4:6–8). Psalms 77 and 143 talk specifically about remembering God’s works in times of hardship. Journals can be one way to remind us of what God has done in our personal histories.

For those who are “natural” writers, journaling can be a way to intentionally use their gifting to grow in Christ. They can explore through journaling the truth presented in Scripture or the things God may be teaching them through life circumstances. Journaling can be used to look back at the past, asking God to reveal truth we may have missed along the way or to bring about healing. We can also use journals to express hopes for the future and submit our desires to God. Journals can be used as a method of personal Bible study. Journals filled with scriptural and spiritual truths can be a quick reference tool.

Journaling is exciting for some and sounds laborious to others. There is no right or wrong way to journal. And, depending on the person, it may be highly valuable or not add much. Journaling is certainly not a requirement for Christian growth, but it can be a great tool.

For Further Study​

The Quest Study Bible

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[Patriot]

What should I look for in an accountability partner?​

Answer

Many churches encourage accountability. An accountability partner is a Christian who pairs up with another for the sake of mutual edification and exhortation to avoid sinful behaviors. They keep each other “accountable”; that is, they honestly report to each other, and each of them considers himself answerable to the other. Though the Bible does not expressly mention this practice, accountability partners can be beneficial when they fulfill the command of James 5:16, “Confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous person is powerful and effective.” We can draw some guidelines from Scripture about choosing an accountability partner.

There are biblical patterns to follow when it comes to any close relationship. The first of these is the command to be “equally yoked” with anyone we enter a partnership with, “for what partnership has righteousness with lawlessness? Or what fellowship has light with darkness?” (2 Corinthians 6:14). We should not partner up with unbelievers—not in marriage, not in business endeavors, and certainly not in spiritual matters. Plain and simple, an accountability partner needs to be born again. Someone with the gift of exhortation is ideal.

Second, an accountability partner should be someone we can trust. We should trust him or her to be discreet and keep confidential information confidential: “He who is trustworthy in spirit keeps a thing covered” (Proverbs 11:13). Accountability partners need to be able to tell one another intimate details about their struggles with sin. Some personal things are disclosed that are not meant to be shared with third parties. Due to the personal nature of many things shared, it is also advisable that accountability partners be of the same gender.

We should also trust our accountability partner to have the courage to tell us the truth. The job of an accountability partner is not to agree with us all the time or stroke our ego; we need someone to accurately assess our needs and point us to Scripture. The truth hurts sometimes, but we know that “wounds from a friend can be trusted” (Proverbs 27:6).

Having an accountability partner who knows the Word of God and shares it truthfully is important. It is through the Word of God that we are sanctified (John 17:17). It is through the Word of God that “the servant of God may be thoroughly equipped for every good work” (2 Timothy 3:17). When looking for an accountability partner, we should search for someone mature in the faith and able to “rightly divide the Word of truth” (2 Timothy 2:15).

Third, a good accountability partner will be one who understands forgiveness; we need a compassionate person who will bear with us and forgive us as the Lord forgives (Colossians 3:13; Ephesians 4:32). The Holy Spirit is the only One who can make a change in someone’s heart. It is important that accountability partners—who will come to know one another’s struggles—do not attempt to “fix” one another. It is not the job of one sinful human being to fix another. Each person should look at his own sins in a magnifying glass and the sins of others with a telescope (Matthew 7:1–2). Choosing a judgmental, critical accountability partner will lead only to trouble.

Last, it is important that an accountability partner accentuates the positive. Accountability partners should focus as little as possible on the sin and as much as possible on Christ. To sit around discussing the sins with which we struggle is not biblical: “Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things” (Philippians 4:8). The key is to think on Christ, on lovely things, trusting God to sanctify us, as He has promised He will (Hebrews 10:10, 14).

For Further Study​

The Accountability Circle: Discovering Your True Purpose, Potential, and Impact…with Accountability Partnerships by Sam Silverstein

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[Patriot]

What is spiritual awareness?​

Answer

Broadly speaking, spiritual awareness is the consciousness of spiritual matters. Because spiritual awareness is such a vague term, it’s difficult to know whether everyone who speaks of spiritual awareness has the same thing in mind. To some, it is a connection to one’s own soul; to others, it’s getting in touch with the divine through the stimulation of the pineal gland in the brain; and to others, it’s the knowledge of what’s happening in the incorporeal, spiritual realm all around us.

There is no doubt that the spiritual realm is real (Matthew 17:18). Spiritual awareness can be a good thing or a bad thing, depending on the spirit in question and the motive of the person seeking the awareness. Connection to evil spirits is not beneficial. Unfortunately, evil spirits often present themselves as beings of light and knowledge, and “even Satan disguises himself as an angel of light” (2 Corinthians 11:14). Psychics and “ghost-hunters” often have a spiritual awareness of what demonic forces are doing, but this is not a good thing because the demons’ goal is to lie and delude. The serpent in the garden tempted Eve with knowledge or “awareness” of things that were beyond her comprehension. When she told the serpent that she and Adam would die if they ate of the tree of the knowledge of good and evil, the serpent (Satan) said, “You will not surely die. For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil” (Genesis 3:4–5). The serpent promised a type of spiritual awareness that only brought Eve harm.

Jesus, of course, had spiritual awareness. Jesus “knew all people. He did not need any testimony about mankind, for he knew what was in each person” (John 2:24–25). Jesus knew the hypocrisy of those who came to entrap Him (Mark 12:15) and had all knowledge of the spiritual forces at work in the world (Luke 22:31). As an apostle of Jesus, Peter was given the ability to see the spiritual condition of Simon the sorcerer in Samaria: “I see that you are full of bitterness and captive to sin,” Peter rightly concluded (Acts 8:23).

All believers should possess a certain amount of spiritual awareness. We have been removed from the kingdom of darkness and placed into the kingdom of light (Colossians 1:13). Our spiritual eyes have been opened to the reality of our sinful condition, the grace of God, and the lies of the enemy. We know the love of God; we experience the comfort of the Holy Spirit. We understand that we are in a spiritual battle (Ephesians 6:12) and that Satan has a plan. “We are not unaware of his schemes” (2 Corinthians 2:11).

Our spiritual awareness is the result of Christ’s redemption. In Christ, we have a whole new perspective: “Since, then, you have been raised with Christ, set your hearts on things above, where Christ is, seated at the right hand of God. Set your minds on things above, not on earthly things. For you died, and your life is now hidden with Christ in God” (Colossians 3:1–3). We know there is more to life than what we can see, hear, and touch; our existence is not limited to the material realm. “God is spirit, and his worshipers must worship in the Spirit and in truth” (John 4:24). There is a spiritual reality, and God’s children are aware of it.

For Further Study​

Spiritual Warfare in the Storyline of Scripture: A Biblical, Theological, and Practical Approach by Cook & Lawless

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

What sort of spiritual boundaries should we set in our lives?​

Answer

Every one of us puts up emotional and mental boundaries in the interest of self-protection, and mental wellness professionals agree that boundaries are healthy. Spiritual boundaries are similarly beneficial to our spiritual well-being. There should be clear boundaries to govern the beliefs we hold and how we put those beliefs into practice.

Not having spiritual boundaries can lead to theological confusion and the misbehavior that comes with it. The Bible tells us that the spiritually immature are “tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of people in their deceitful scheming” (Ephesians 4:14). How can we avoid being deceived by the schemes of false teachers? Study the Word (2 Timothy 2:15), obey the Word (Psalm 119:33), and set spiritual boundaries.

Here are some guidelines for setting spiritual boundaries:

Set spiritual guidelines concerning doctrine. It is vital for our spiritual health that we not give heed to false teachings. To have proper spiritual boundaries, we must know the truth—we must study the Word of God and commit to following it. “Follow the pattern of the sound words that you have heard from me, in the faith and love that are in Christ Jesus” (2 Timothy 1:13). We must also screen out the lies: “Have nothing to do with godless myths and old wives' tales; rather, train yourself to be godly” (1 Timothy 4:7). The church of Ephesus did a good job at setting spiritual boundaries concerning doctrine: “You have tested those who claim to be apostles but are not, and have found them false” (Revelation 2:2). The churches of Pergamum (Revelation 2:14) and Thyatira (Revelation 2:20) were not so good at doctrinal discernment.

Set spiritual guidelines concerning companions. Our choice of friends is important in our spiritual walk (Amos 3:3). The Bible gives us guidance about the type of person we should be seeking as a friend. Our close friends should exhibit godly wisdom: “Walk with the wise and become wise, for a companion of fools suffers harm” (Proverbs 13:20). Our close friends should be self-controlled: “Do not make friends with a hot-tempered person, do not associate with one easily angered” (Proverbs 22:24). Our close friends should be willing to tell us the truth, even when it hurts: “Wounds from a friend can be trusted, but an enemy multiplies kisses” (Proverbs 27:6). This isn’t about being holier-than-thou; it’s about being wise in selecting close associates, knowing that “iron sharpens iron” (Proverbs 27:17).

Set spiritual guidelines concerning morality. What we choose to do with our bodies has an impact on our spiritual health (1 Corinthians 6:9–10). For this reason, we are told to “run from anything that stimulates youthful lusts” (2 Timothy 2:22, NLT) and “do not think about how to gratify the desires of the flesh” (Romans 13:14). Samson failed to set spiritual boundaries in this regard, and he lost his hair, his eyes, and his freedom as a result (Judges 16).

Set spiritual guidelines concerning idolatry. An idol is anything that replaces God in our hearts or prevents us from giving God His due glory, and the world is full of idols. We must make a conscious decision to reject what would damage our fellowship with Christ. We must learn to say with the psalmist, “Whom have I in heaven but you? And earth has nothing I desire besides you” (Psalm 73:25). God promises rewards for those who set spiritual boundaries to keep the idols out: “Come out from them and be separate, says the Lord. Touch no unclean thing, and I will receive you” (2 Corinthians 6:17).

Setting spiritual boundaries entails discernment: “I will not look with approval on anything that is vile. I hate what faithless people do; I will have no part in it” (Psalm 101:3). It involves having the foresight to see where a particular path will lead and choosing appropriately: “Do not set foot on the path of the wicked or walk in the way of evildoers. Avoid it, do not travel on it; turn from it and go on your way” (Proverbs 4:14–15; cf. Proverbs 22:3). It requires commitment: “Choose for yourselves this day whom you will serve. . . . But as for me and my household, we will serve the Lord” (Joshua 24:15).

Physical boundaries are important—putting a fence around a high-voltage area is a good idea. But spiritual boundaries are much more important. The health of our souls is at stake. Being protected from spiritual danger is every bit as important as staying physically safe.

For Further Study​

Good Boundaries and Goodbyes: Loving Others Without Losing the Best of Who You Are by Lysa TerKeurst

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

What is a spiritual breakthrough?​

Answer

The idea of a “spiritual breakthrough” is subjective, and the term itself is not found in the Bible. Generally speaking, a spiritual breakthrough is an experience of having reached a new level of spirituality, whatever that means to the person who is “breaking through.” The experience will be different depending on the person (and the religion) in question.

In Christian circles, a spiritual breakthrough can be defined as a time when a person is saved, gains a deeper understanding of biblical truth, receives an answer to prayer, or wins the victory over a besetting sin. Paul’s experience on the Damascus Road could be considered a spiritual breakthrough, as he saw for the first time who Jesus really is (Acts 9). Peter’s experience on the rooftop in Joppa could be considered a spiritual breakthrough, as he learned that the gospel was for all people, Gentiles included (Acts 10). The conversion of Lydia on the outskirts of Philippi could be seen as a spiritual breakthrough, as she was the first person saved on European soil (Acts 16). The idea of a “breakthrough” suggests a preceding struggle that finally peaks and finds resolution.

Believers might seek a spiritual breakthrough when they are feeling far away from God. Many believers feel that they need a regular emotional experience during worship or prayer and that, if they don’t feel that emotion, there is something wrong with them or God has walked away for some reason. However, this is wrong thinking. The Bible says that God is always with those who trust in Him, guiding them (Proverbs 3:5–6), that we are never separated from His love (Romans 8:37–39), and that we can rest contentedly in His promise, “Never will I leave you; never will I forsake you” (Hebrews 13:5).

Should we seek a spiritual breakthrough? We can and should pray for wisdom (James 1:5), victory over sin (Ephesians 6:18), and the filling of the Spirit (Ephesians 5:18). But intimacy with God does not require a series of “spiritual breakthroughs.” Working under the assumption that a connection with God already exists (that is, a person has faith in Jesus Christ for salvation), spiritual growth occurs in that person as naturally as a tree growing in the soil and sun. The tree grows because of its placement—its nearness to God (Psalm 1). How do we achieve nearness to God? It happens exactly as it would in a human-to-human relationship: spending time together, knowing one another’s thoughts, making choices that please the other person. We read the Bible (which is the sum of His revealed thoughts to man); pray to Him, trusting that He is faithful to do what He promises (2 Corinthians 1:19–20; Deuteronomy 7:9; Hebrews 11:6); and choose to think and act according to what is good (Philippians 4:8; Galatians 5:16–24).

The healthiest human relationships are not based on breakthroughs or emotional highs but on steady, patient growth through faithfulness and love. It is no different in our relationship with God. Emotional and spiritual highs do occur—we sometimes receive amazing answers to prayer or times of extraordinary insight or periods of intense joy. But these are frosting—delicious, but not to be sought as the substance of our relationship. If we focus only on the highs, we might miss the beautiful, quiet moments in the valley when God works unseen and we experience no thrilling epiphany. Rather than focus on our own experience, we should pray in patience and perseverance that God will complete the good work He began in us, however He sees fit (Philippians 1:6).

For Further Study​

The ESV Study Bible

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

What does the Bible mean when it says that we will receive a new heart?​

Answer

The Bible speaks often of the heart. The word heart can mean different things depending upon the context. Most often, the heart refers to the soul of a human being that controls the will and emotions. The heart is the “inner man” (2 Corinthians 4:16). The prophet Ezekiel makes several references to a “new heart” (e.g., Ezekiel 18:31; 36:26). An oft-quoted verse is Ezekiel 11:19 where God says, “I will give them an undivided heart and put a new spirit in them; I will remove from them their heart of stone and give them a heart of flesh.” So what does this mean?

In Ezekiel 11, God is addressing His people, the Israelites, promising to one day restore them to the land and to a right relationship with Himself. God promises to gather the Hebrews from the nations where they had been scattered (Ezekiel 11:17) and give them a new, undivided heart (verse 19). The result of their receiving a new heart will be obedience to God’s commands: “Then they will follow my decrees and be careful to keep my laws. They will be my people, and I will be their God” (verse 20). This prophecy will be fulfilled in the millennium, when Jesus the Messiah rules from Zion and Israel has been restored to faith (Romans 11:26).

Someone whom God has given a new heart behaves differently. Saul is an example of this in 1 Samuel 10:1 and 9. God had chosen Saul to be the first king of Israel. Saul was a nobody, but God chose him anyway and sent the prophet Samuel to anoint him king. “Then Samuel took a flask of olive oil and poured it on Saul’s head and kissed him, saying, ‘Has not the Lord anointed you ruler over his inheritance?’” Samuel made several predictions to prove to Saul that God had sent him, and verse 9 says, “As Saul turned and started to leave, God gave him a new heart, and all Samuel’s signs were fulfilled that day.” The new heart God gave Saul transformed him from an average nobody to the king of Israel. Not only was his status changed, but his entire outlook was transformed by the power of God.

The human heart was created to mirror God’s own heart (Genesis 1:27; James 3:9). We were designed to love Him, love righteousness, and walk in harmony with God and others (Micah 6:8). But part of God’s design of the human heart is free will. That free will carries with it the opportunity to abuse it, as did Adam and Eve in the Garden of Eden (Genesis 3:11). God desires that we choose to love and serve Him. When we stubbornly refuse to follow God, our hearts, which were designed to communicate with God, are hardened. God compares rebellious hearts to stone (Zechariah 7:12). A heart of stone finds it impossible to repent, to love God, or to please Him (Romans 8:8). The hearts of sinful humanity are so hardened that we cannot even seek God on our own (Romans 3:11), and that’s why Jesus said no one can come to Him unless the Father first draws him (John 6:44). We desperately need new hearts, for we are unable on our own to soften our hard hearts. A change of heart toward God requires a supernatural transformation. Jesus called it being “born again” (John 3:3).

When we are born again, God performs a heart transplant, as it were. He gives us a new heart. The power of the Holy Spirit changes our hearts from sin-focused to God-focused. We do not become perfect (1 John 1:8); we still have our sinful flesh and the freedom to choose whether or not to obey it. However, when Jesus died for us on the cross, He broke the power of sin that controls us (Romans 6:10). Receiving Him as our Savior gives us access to God and His power—a power to transform our hearts from sin-hardened to Christ-softened. When we were separated from God with hardened hearts, we found it impossible to please Him. We tended toward selfishness, rebellion, and sin. With new hearts we are declared righteous before God (2 Corinthians 5:21). The Holy Spirit gives us a desire to please God that was foreign to us in our hardened state. Second Corinthians 3:18 says that we “are being transformed into his image with ever-increasing glory, which comes from the Lord, who is the Spirit.” God’s desire for every human being is that we become like His Son, Jesus (Romans 8:29). We can become like Jesus only when we allow God to rid us of our old, hardened hearts and give us new hearts.

For Further Study​

Who Am I?: Identity in Christ by Jerry Bridges

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

How to fast—what does the Bible say?​

Answer

The New Testament nowhere commands followers of Jesus Christ to fast. In fact, even in the Old Testament, the Jews were only commanded to fast on one day out of the year, the Day of Atonement (Leviticus 23:27, 29, 32). Any religious leader who commands a fast or restricts certain foods is doing so without biblical warrant. However, Jesus sometimes fasted (Matthew 4:2), and He assumed that His followers would also fast on occasion (Matthew 6:16–18; Mark 2:20). So, if fasting is something that Christians do, what is the proper way to fast? What does the Bible say about how to fast?

The Bible mentions different types of fasting. There is limiting yourself to a certain type of food (Daniel 1:8–14). There is fasting from food entirely (Daniel 10:2–3). There is fasting from food and water (Luke 4:2; Acts 9:9). There is also “fasting” from a certain activity, such as a husband and wife abstaining from sex for a predetermined period (Exodus 19:15; 1 Corinthians 7:5). With the different types of fasting in mind, how to fast depends greatly on what type of fasting you are doing.

Always ask God for wisdom (James 1:5) in regards to how and for how long He wants you to fast. Setting a time frame seems to be the biblical approach (Esther 4:16). Also, fasting should have a clear purpose. People in the Bible fasted and prayed because they wanted something specific to happen. They either wanted God to change them, to change their circumstances, or to reveal something to them. Ultimately, fasting is far more about focus than food. Fasting is taking your focus off of the things of this world in order to focus more on the things of God. Fasting can thus be a means of growing closer to God.

A note of caution concerning fasting: those with medical conditions, especially conditions involving dietary restrictions (diabetes, for example), should consult a doctor before fasting. Remember, there is no biblical command that followers of Jesus Christ must fast. Therefore, it is not wrong to take a medical condition into account when determining how to fast.

Also, it is good to examine your motives for fasting. Fasting is not about manipulating God. Fasting will not cause God to do something that is outside of His will. Fasting is about changing yourself to be in agreement with God’s plan and to be prepared to carry out your role in His plan. When you are deciding how to fast, it is crucially important to remember what fasting is all about—changing yourself, not changing God.

For Further Study​

A Hunger for God: Desiring God Through Fasting and Prayer by Piper, Platt, & Chan

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[beensetfree]

[td]

Sentenced​

​

[/td]​

[td]

Bryan Kohberger will spend the rest of his life behind bars. ​

[/td]​

[td]

On Wednesday, a judge sentenced him to four consecutive life sentences, plus 10 years for burglary—with no possibility of parole—for the 2022 murders of four University of Idaho students. Kohberger pleaded guilty earlier this month as part of a deal to avoid the death penalty. ​

[/td]​

[td]

When asked at sentencing whether he wanted to speak, he responded, “I respectfully decline.”​

[/td]​

[td]

Kohberger, a former criminology PhD student at Washington State University—8 miles from the murder scene in Moscow, Idaho—was arrested weeks after the November stabbings. Investigators tied him to the crime using surveillance footage of a white sedan and DNA on a knife sheath found at the scene. ​

[/td]​

[td]

Neither he nor his defense team has publicly shared a motive, leaving victims’ families—who asked for answers in court—still asking why.

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[/td]​

[td]

CHRISTIAN RESPONSE
Christians’ radical love shines in our dark world when we love even those who hate and hurt us. Loving our enemies demonstrates that we belong to our Father, who loved His enemies so much that He allowed them to kill His Son so that He could be close to them.​

[/td]​

[td]

“Love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven. For he causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. For if you love those who love you, what reward will you have? Don’t even the tax collectors do the same?”
Matthew 5:44-46 (CSB) (read full passage)​

[/td]​

 

[Patriot]

What should a Christ-centered life look like?​

Answer

A Christ-centered (or Christocentric) life is one that is focused upon a commitment to Jesus Christ as Lord. At the core of every human decision is a motivation. Some people are motivated by the quest for pleasure or money. Some center their entire lives on a goal, a job, or even their families. These things are not wrong in themselves; however, that which we center our lives on can become our god.

The human heart was designed for worship, and if it does not worship God, it will worship something else. If we are not Christ-centered, we will be centered on something else. Worship is measured by the amount of time, money, and emotional energy expended. Our gods can be identified by the level of passionate commitment they evoke in us, and, after a while, we begin to resemble them. We talk about them, think about them, dream about them, and scheme to spend more time with them. People who know us best usually know where our deepest passions lie because worship is hard to hide.

Followers of Christ who center their lives on Him start to become more like Him. They talk about Him, think about Him, dream about Him, and scheme to spend more time with Him. They choose to obey His commands out of love and honor for their Lord, not from fear of being caught in sin. The greatest desire of Christ-centered believers is to please Him and grow to be more like Him. Their lives echo Paul’s words in Philippians 3:10: “I want to know Christ—yes, to know the power of his resurrection and participation in his sufferings, becoming like him in his death.” The chief aim of a Christ-centered life is to glorify God.

But a Christ-centered life is not to be confused with a religion-centered life. The Pharisees in Jesus’ day were religion-centered. They ate, drank, and slept the Law. They could spout rules, codes, and judgments as fast as a child can recite the ABCs, but Jesus had harsh rebuke for them. They were Law-centered but not love-centered, and it made all the difference (Matthew 23:25; Luke 11:42). A religion-centered life strives for supremacy, attention, and glory based upon performance. It keeps score and judges itself and others by self-made standards. Christ-centered lives rest in the finished work of Jesus on their behalf and yearn for holiness as a means of staying close to Him (Hebrews 12:14).

The secret to living a Christ-centered life is understanding the “fear of the Lord” (Psalm 19:9; Proverbs 16:6). The fear of the Lord is the continual awareness that our loving heavenly Father is watching and evaluating everything we think, say, or do. Those who live Christ-centered lives have developed a tangible awareness of the presence of Jesus (Matthew 28:20). They make decisions based upon the question “Would this please the Lord?” They avoid Satan’s traps and worldly entanglements because they evaluate their choices: “If Jesus was spending the day with me, would I do that? Watch that? Say that?” (1 Timothy 3:7; Ephesians 6:11). Every lifestyle decision is weighed on heaven’s scales and evaluated for its eternal significance. Lesser loves fall by the wayside because they steal time, resources, and energy away from the real passion of life—pleasing Jesus. However, living with the fear of the Lord requires a conscious, ongoing commitment to it, and even the most devoted will fail at times.

No person has ever lived a perfect life except Jesus (Hebrews 4:15). Even those who deeply desire a Christ-centered life will stumble, fall, sin, and make fleshly decisions in moments of weakness (1 John 1:8–10). But a Christ-centered person cannot endure living in disharmony with God and will quickly confess sin and be restored to fellowship with Him. This process of living in continual harmony with God is called sanctification. It is a lifelong process by which God makes us more like Jesus (Romans 8:29; Hebrews 12:14). When we first center our hearts on Him, our lives quickly follow.

For Further Study​

Who Am I?: Identity in Christ by Jerry Bridges

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

What does it mean to be theocentric?​

Answer

To be theocentric means to live in a way that puts God at the center of life or makes Him the main focus of life. To be theocentric is to be “God-centered.” A theocentric life is lived in the understanding that all things flow “from Him, and through Him and to Him” (Romans 11:36). By contrast, an anthropocentric life puts man at the center. Existentialism puts existence at the center—just living is meaning enough—but theocentrism points to God as the meaning and ultimate motivation for what we do; God gives us our identity and purpose. As the Westminster Confession states, “The chief end of man is to glorify God and enjoy Him forever.” This is a theocentric viewpoint.

It is rational to believe that finite, limited beings can find the most satisfaction when focused on the infinite, unlimited God. In times of our weakness, we find strength (2 Corinthians 12:9); in times of spiritual lack, we find fulfillment (Matthew 5:6). And the fountain never runs dry because God Himself is eternal. Putting God at the center of our lives—living theocentrically—naturally gives a finite human existence eternal meaning. Theocentrism has what existentialism and anthropocentrism do not: a focus that goes beyond the life we see around us. Living a life with God in the center encourages virtues like mercy, peace, humility, selflessness, and environmental stewardship. If, however, one is convinced that experiencing this life is all there is, the goal becomes gaining and experiencing as much as possible, as soon as possible. Unfortunately, living for the moment often leads to misery in the form of addiction, unwanted pregnancies, broken relationships, and other regrets. Living for humanistic, anthropocentric goals also has its problems—if the advancement of man is the highest good, ambitious leaders can justify almost anything to ensure the progress of humanity—even, ironically, genocide and ethnic cleansing.

No doubt, a theocentric life is promoted in Scripture. God, the Author of life, deserves to be the focal point of our existence. And God assures us that happiness is found by keeping Him central. A man who delights in God’s law and meditates on it is blessed “like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither” (Psalm 1:3). The man who believes in Christ will have “rivers of living water” flowing from his heart (John 7:38). Like branches on a vine, loaded down with grapes, those who “abide” in God bear much fruit (John 15:5). In God’s presence there is “fullness of joy” and “pleasures forevermore” (Psalm 16:11). When we walk by God’s Spirit, being led by Him, we naturally exhibit the fruit of His Spirit, which is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22–23). A believer living a theocentric life is portrayed as cleansed from all that is dishonorable, like a beautiful silver vessel, useful to the master of a great house (2 Timothy 2:21). By any measure, a theocentric life is a good existence.

For Further Study​

Who Am I?: Identity in Christ by Jerry Bridges

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

Is a gospel crusade a biblical method of evangelism?​

Answer

A gospel crusade is a concentrated effort to evangelize a city or region. Prior to the preaching the groundwork is laid: a large venue is rented, whole communities are invited, musicians and counselors are lined up, and churches are asked to pray. When the big day arrives, a high-profile evangelist preaches a public message or a series of messages on salvation and gives an invitation to respond. Evangelists who have used the gospel crusade method of evangelism to speak to millions include George Whitefield, Charles Finney, D. L. Moody, Billy Sunday, and Billy Graham.

Gospel crusades have been in existence since the second chapter of Acts and since then have exploded in number and popularity. Some crusades claim to present the gospel; some of them don’t. Some crusades may be labeled “gospel,” but are in fact focused on physical healing, inspirational messages, or prosperity. For the purposes of this article, we will define a gospel crusade as a scheduled event designed to attract a large number of people for the purposes of presenting God’s plan of salvation through Jesus Christ. We will also assume for the purposes of this article that the true biblical gospel is indeed preached at the crusades we will consider.

The first “crusade” of sorts is found in Acts 2:14–41, after the Holy Spirit had come upon the disciples. Peter immediately began speaking to the thousands gathered at Pentecost, explaining the phenomenon they were seeing and hearing. These formerly terrified followers of Jesus were suddenly speaking boldly in other languages so that travelers from many nations could hear the gospel in their own tongues. Three thousand new converts were added to the kingdom that day. Clearly, this gospel crusade was a biblical method of evangelism.

The next verse (Acts 2:42) shows us why this gospel crusade was so effective. There was follow-up, and the new believers “devoted themselves to the apostles teaching, to fellowship, and to prayer.” Those new converts were immediately welcomed into the church at Jerusalem where they were instructed about how to be disciples of Christ (see Matthew 28:19–20). One weakness of the crusade method of evangelism is the lack of follow-up. Of the thousands who flock to the front to “give their lives to Jesus,” how many continue in the faith? Although many reputable evangelists such as Billy and Franklin Graham strive to connect new believers with local churches, the numbers don’t support the claim that most of those responding to an altar call were truly born again. Jesus said, “If you continue in my word, you are truly my disciples” (John 8:31). The implication is that those who do not continue in His word never were His disciples to begin with.

There are many acceptable methods of presenting the gospel, and none should be discounted if the truth is proclaimed. A gospel crusade is only one way, but often we think of it as the best way. We may subconsciously excuse our lack of personal evangelism by assuming that unbelievers will be exposed to a gospel crusade through TV or in person and hear the truth that way. There may be instances when an unbeliever is so hardened against the gospel that he or she has been resistant to personal evangelism but is drawn to a gospel crusade through the celebrity status of the speaker or musicians. However, as followers of Christ carrying His mandate of winning the lost, we should never assume that the message is somehow reaching those who need it without our participation.

God uses many avenues to reach those He came to save, including gospel crusades. As His followers, we should be actively involved in helping Him through every means possible. When we support gospel crusades through our time, finances, and participation and, at the same time, seek to draw people to Jesus through our personal witness, we can be confident that we are obeying Jesus’ last words to us and helping Him make disciples of all nations.

For Further Study​

Sharing the Gospel with Ease: How the Love of Christ Can Flow Naturally from Your Life by Thom Rainer

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

How can I glorify God in everything I do?​

Answer

The concept of “glorifying” God is that of honoring God with one’s life. First Corinthians 10:31 teaches believers to honor the Lord in all they do: “So whether you eat or drink or whatever you do, do it all for the glory of God.” The context of this verse includes a discussion of the freedom believers have in Christ. We are free to make personal choices in life, but we are not to do anything that causes another person to “stumble” or sin in his own walk with God. We are to seek the good of others (1 Corinthians 10:32–33).

Further, believers may have the “right” to do anything, but not everything is beneficial (1 Corinthians 10:23). Paul used the illustration of eating meat that had been dedicated to idols. To him, such a dedication meant nothing since idols are not real gods. However, he would abstain from ever eating meat again for the good of others who might sin by following his example. Believers serve the Lord both through their personal lives and in their actions toward others.

To glorify God requires full commitment to Him. In Colossians 3:23 we read, “Whatever you do, work at it with all your heart, as working for the Lord.” The context includes Paul’s directions for Christian slaves working for human masters. Even in this role, their work was to be done as if they were serving Jesus (Colossians 3:24). To honor or glorify God in everything includes having a strong work ethic, even when we work for those we do not like or labor in difficult situations.

Glorifying God in everything means we honor Him in our thoughts and actions. Our thoughts are to be set on the things of God (Psalm 1) and the Word of God (Psalm 119:11). When we focus on God’s Word, we know what is right and can follow through with doing what is right.

Jesus always glorified His Father in heaven. There was never a moment when He did not glorify God. Our Lord’s every thought, word, and action was totally devoted to the glory of God. When Jesus faced the temptations of Satan (Matthew 4:1–11), Jesus quoted Scripture all three times. Jesus was a man of the Word, fully committed to God’s will, and His example in overcoming temptation offers hope to all of us who seek to stand firm during times of testing.

Another way we glorify God in everything we do is in the proper treatment of our bodies. In speaking of sexual immorality, 1 Corinthians 6:19–20 teaches, “Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your bodies.”

To glorify God in everything, we must exercise faith (Hebrews 11:6), love without hypocrisy (Romans 12:9), deny ourselves (Luke 9:23), be filled with the Spirit (Ephesians 5:18), and offer ourselves as “living sacrifices” to God (Romans 12:1). Every area of life is important to evaluate and live to its fullest for the glory and honor of God. We should strive for every thought and deed to bring joy to our Father in heaven.

For Further Study​

Thinking. Loving. Doing. A Call to Glorify God with Heart and Mind by Piper & Mathis

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

 

[Patriot]

What is the cause of Christ?​

Answer

In Philippians 1:13, Paul writes, “My imprisonment in the cause of Christ has become well known throughout the whole praetorian guard and to everyone else” (NASB). Paul was imprisoned because he preached Christ. This “cause of Christ” refers to the purpose, plan, or mission of serving Christ. Paul taught that his missionary work was for the cause of Christ, for Christ’s purpose.

In another translation, the cause of Christ is found in Philemon 1:23: “Epaphras, who is in prison with me for the cause of Christ Jesus, greets you” (CEB). Again, Paul refers to his imprisonment, this time with Epaphras, as suffering for the cause of Christ. They were not imprisoned for breaking the law, but rather for their service to Jesus.

Today many speak of the cause of Christ in a similar way. When someone says they serve the “cause of Christ” or suffer on behalf of the “cause of Christ,” they usually mean they are acting as part of God’s mission to reach others with the gospel. The meaning is similar to Romans 1:16 where Paul says, “For I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile.”

Speaking of the cause of Christ is another way of referring to attempts to fulfill the Great Commission to make disciples of all nations. Jesus commanded, “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age” (Matthew 28:19–20). Followers of Jesus are to tell others about the resurrected Christ, baptize them, and teach them. This is all accomplished as part of the cause of Christ.

Those who serve the cause of Christ also endure much hardship. Paul spoke of this in connection with imprisonment. Many Christians throughout the history of the church have faced persecution, suffering, and even death for their faith in Jesus. The first Christian martyr, Stephen, preached the good news of Jesus to the Jewish Sanhedrin, a group of religious leaders. They killed him by stoning, yet Stephen’s final words show his dedication to Jesus: “While they were stoning him, Stephen prayed, ‘Lord Jesus, receive my spirit.’ Then he fell on his knees and cried out, ‘Lord, do not hold this sin against them.’ When he had said this, he fell asleep” (Acts 7:59–60).

The cause of Christ is much more important than any other cause. All believers are called to participate in the cause of Christ, knowing others need the good news of Jesus. Despite the possibility of persecution, all Christians should be serving the cause of Christ.

For Further Study​

Who Am I?: Identity in Christ by Jerry Bridges

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