* ALL Questions about the Christian Life *

[Patriot]

How should we live our lives in light of our identity in Christ?​

Answer

Our identity in Christ is first and foremost one of newness. We are new creations in Christ (2 Corinthians 5:17). Identity is defined as “the collective aspect of the set of characteristics by which a thing is definitively recognizable or known,” so our new identity in Christ should be recognizable both to ourselves and to others. If we are “in Christ,” that should be evident, just as being “in the world” is equally evident. A further definition of identity is “the quality or condition of being the same as something else.” In the case of our identity in Christ, our lives should indicate that we are the same as Christ. The name “Christians” means literally “followers of Christ.”

In our new identity in Christ, we are no longer slaves to sin (Romans 6:6), but we are reconciled to God (Romans 5:10). This new identity completely changes our relationship with God and our families, just as it changes the way we see the world. Our new identity in Christ means we have the same relationship with God that Christ has—we are His children. God has adopted us as sons. We are able to call Him “Abba! Father!” (Romans 8:15–16). We are both joint heirs (Galatians 3:29) and friends (John 15:15) of Christ. And this relationship is even stronger than those we have with our earthly families (Matthew 10:35–37). Instead of fearing God as judge, we have the great privilege of coming to Him as our Father. We can approach Him with confidence and ask of Him what we need (Hebrews 4:16). We can ask for His guidance and wisdom (James 1:5) and know that nothing will take us from Him (Romans 8:38–39). We also rest in His authority and respond to Him with trusting obedience, knowing that obedience is a key part of remaining close to Him (John 14:23).

The family of God encompasses a vast body of believers who strive together to grow closer to God (1 Corinthians 12:13). It’s a family that is stronger for the gifts of each person in it (Romans 12:6–8). Members of this new family seek the best for one another (1 Corinthians 10:24), encourage each other (Galatians 6:1–2), and forgive each other (Matthew 18:21–22). Each member has a specific role, but the roles are acted out with respect and grace (1 Peter 5:1–5). Most of all, we respond to each other in love—not the feeling, but a selfless, conscious act of sacrifice, which is reflective of the agape love of the God who loved us and gave Himself for us (Galatians 2:20).

We are no longer citizens of the world but apart from it (2 Corinthians 6:14—7:1). We understand that we are a part of a heavenly, God-ruled kingdom. Things of the earth no longer draw us (Colossians 3:2). We don’t fear or over-emphasize suffering on earth or the trials we face (Colossians 1:24; 1 Peter 3:14; 4:12–14), nor do we place importance on things the world values (1 Timothy 6:9–11). Even our bodies and our actions reflect that our minds are no longer conformed to the world (Romans 12:1–2) but are now instruments of righteousness to God (Romans 6:13). And our new kingdom perspective means we understand that our enemy is not the people around us but the spiritual forces that endeavor to keep the people from knowing God (Ephesians 6:12).

All of this is the ideal—the character of a mature follower of Christ. One of the greatest blessings about our identity in Christ is the grace we’re given in order to grow into the spiritual maturity that truly reflects our new identity (Philippians 1:6). Our lives in light of our identity in Christ are filled with a heavenly Father, a large, loving family, and the understanding that we are citizens of another kingdom and not of this earth.

For Further Study​

Who Am I?: Identity in Christ by Jerry Bridges

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[Patriot]

How can I become more motivated for soul winning?​

Answer

Being motivated for soul winning is a good thing, but we must define some terms first. Soul winning is a metaphor for evangelism, or witnessing. As such, this is a good thing to pursue. The Bible calls us to evangelize. Evangelism is at the heart of the Great Commission (Matthew 28:19–20). Christians are called to be witnesses of their faith to a watching world (Acts 1:8). In fact, the word martyr comes from the Greek word for “witness.” Early Christians were often put to death for their “witness” to Christ. Clearly, these people were so motivated for winning souls that they gave their lives to that cause.

How can we be more motivated for soul winning? The Bible teaches that all people are born in sin (Romans 3:23; Ephesians 2:1–3) and that we will all be judged for our sin by a holy God (Romans 6:23). The Bible teaches that the only way to avoid this judgment is to repent of our sin and embrace Jesus Christ by faith (Ephesians 2:8–9). If someone we knew was dying and we had the cure for his disease, would that motivate us to share that knowledge with him? The reality is that all people have a terminal, spiritual disease (sin), and, as Christians, we know the cure for that disease (Jesus). This truth should be great motivation for us to bear witness to the gospel of Jesus Christ. Knowing that those who reject the “cure” for their spiritual disease will spend an eternity in hell should be sufficient motivation to urge them to consider the dire consequences of their decision.

If Christians are not motivated for evangelism, it could very well be because we aren’t hearing the gospel preached faithfully and fully in our churches. In some parts of the world, churches have attempted to make the Christian message more marketable for modern sensibilities. Preaching about sin, judgment, hell, and salvation through Jesus alone is not emphasized as much as messages about how Christianity can make our lives better—improve our marriages, help us raise our kids, and assist us in eliminating bad habits. The pragmatic has replaced the theological in many churches. This brand of Christianity may appeal more to a postmodern world, but it fails to confront people with the truth of their sin and their need for salvation available in Jesus alone. Souls are won not through promises of a better life in the here and now but through the power of the gospel as the only solution for our sin.

Here is where we must be careful. Some Christians see soul winning as something that they do. In other words, success or failure in evangelism is seen as largely due to the efforts of the evangelist. This mindset has turned evangelism from a “witness” paradigm into a “persuasion” paradigm. A witness is one who simply tells what they have seen, heard, and experienced. Witnesses in a courtroom are bound to “tell the truth, the whole truth, and nothing but the truth.” A witness doesn’t seek to persuade; he doesn’t seek to convince; all he seeks to do is be faithful to proclaim what he knows to be true and why he knows it to be true.

Persuasion takes on a very different form. In persuasion, one person is engaged in an effort to change the mind of another person to a particular point of view. It’s not uncommon in persuasion to alter or re-package the message to make it more appealing to others. In persuasion, the most important thing isn’t the truth of the message, but the individual’s response to that message.

If soul winning is a product of our own individual effort, instead a work of the Holy Spirit (2 Thessalonians 2:13), then evangelism becomes our persuasive effort. The goal of soul winning becomes making sure we get someone to come to that moment of decision and accept Christ into his life. One may ask, “What is the problem with that?” If the goal of evangelism is getting people to that moment of choice, then there is every temptation to “do whatever it takes” to make that happen. This mindset has led to the very thing that characterizes the various “church growth” movements, such as the seeker-sensitive movement or the emergent movement, that seek to make Christianity more relevant and appealing to a modern world. On the surface, this sounds good and noble, but at what cost? The Bible says that it is the gospel that has the power of salvation and we are not to be ashamed of it (Romans 1:16–17). We need to avoid the persuasion paradigm and get back to a witness paradigm, one in which the truth of the gospel is faithfully proclaimed.

It all boils down to this: do we believe that God is truly sovereign, even over salvation? If we do, then it is God who is the soul winner. It is the Holy Spirit who brings new birth. It is Jesus Christ who died to save the world. Christians are called to be witnesses to the world by proclaiming this gospel of salvation. The proclamation of the gospel is the means through which the Holy Spirit brings repentance and faith in the lives of individuals. What can be more motivating for soul winning than to know that, through our faithful proclamation of the gospel, God is saving many people (Ephesians 1:4–5).

For Further Study​

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

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[Patriot]

What does the Bible mean by “dying to self”?​

Answer

The concept of “dying to self” is found throughout the New Testament. It expresses the true essence of the Christian life, in which we take up our cross and follow Christ. Dying to self is part of being born again; the old self dies and the new self comes to life (John 3:3–7). Not only are Christians born again when we come to salvation, but we also continue dying to self as part of the process of sanctification. As such, dying to self is both a one-time event and a lifelong process.

Jesus spoke repeatedly to His disciples about taking up their cross (an instrument of death) and following Him. He made it clear that if any would follow Him, they must deny themselves, which means giving up their lives—spiritually, symbolically, and even physically, if necessary. This was a prerequisite for being a follower of Christ, who proclaimed that trying to save our earthly lives would result in our losing our lives in the kingdom. But those who would give up their lives for His sake would find eternal life (Matthew 16:24–25; Mark 8:34–35). Indeed, Jesus even went so far as to say that those who are unwilling to sacrifice their lives for Him cannot be His disciples (Luke 14:27).

The rite of baptism expresses the commitment of the believer to die to the old, sinful way of life (Romans 6:4–8) and be reborn to a new life in Christ. In Christian baptism, the action of being immersed in the water symbolizes dying and being buried with Christ. The action of coming out of the water pictures Christ’s resurrection. Baptism identifies us with Christ in His death and resurrection, portraying symbolically the whole life of the Christian as a dying to self and living for and in Him who died for us (Galatians 2:20).

Paul explains to the Galatians the process of dying to self as one in which he has been “crucified with Christ,” and now Paul no longer lives, but Christ lives in him. Paul’s old life, with its propensity to sin and to follow the ways of the world, is dead, and the new Paul is the dwelling place of Christ who lives in and through him. This does not mean that when we “die to self” we become inactive or insensible, nor do we feel ourselves to be dead. Rather, dying to self means that the things of the old life are put to death, most especially the sinful ways and lifestyles we once engaged in. “Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires” (Galatians 5:24). Where we once pursued selfish pleasures, we now pursue, with equal passion, that which pleases God.

Dying to self is never portrayed in Scripture as something optional in the Christian life. It is the reality of the new birth; no one can come to Christ unless he is willing to see his old life crucified with Christ and begin to live anew in obedience to Him. Jesus describes lukewarm followers who try to live partly in the old life and partly in the new as those whom He will spit out (Revelation 3:15–16). That lukewarm condition characterized the church of Laodicea as well as many churches today. Being “lukewarm” is a symptom of unwillingness to die to self and live for Christ. Death to self is not an option for Christians; it is a choice that leads to eternal life.

For Further Study​

The ESV Study Bible

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[Patriot]

 

[Patriot]

What does it mean to worship the Lord in spirit and truth?​

Answer

The idea of worshiping the Lord “in spirit and truth” comes from Jesus’ conversation with the woman at the well in John 4:6-30. In the conversation, the woman was discussing places of worship with Jesus, saying that the Jews worshiped at Jerusalem, while the Samaritans worshiped at Mount Gerizim. Jesus had just revealed that He knew about her many husbands, as well as the fact that the current man she lived with was not her husband. This made her uncomfortable, so she attempted to divert His attention from her personal life to matters of religion. Jesus refused to be distracted from His lesson on true worship and got to the heart of the matter: “But the hour is coming, and now is, when the true worshipers shall worship the Father in spirit and truth, for the Father seeks such to worship Him” (John 4:23).

The overall lesson about worshiping the Lord in spirit and truth is that worship of God is not to be confined to a single geographical location or necessarily regulated by the temporary provisions of Old Testament law. With the coming of Christ, the separation between Jew and Gentile was no longer relevant, nor was the centrality of the temple in worship. With the coming of Christ, all of God’s children gained equal access to God through Him. Worship became a matter of the heart, not external actions, and directed by truth rather than ceremony.

In Deuteronomy 6:4, Moses sets down for the Israelites how they are to love their God: “You shall love the Lord your God with all your heart and with all your soul and with all your might.” Our worship of God is directed by our love for Him; as we love, so we worship. Because the idea of “might” in Hebrew indicates totality, Jesus expanded this expression to “mind” and “strength” (Mark 12:30; Luke 10:27). To worship God in spirit and truth necessarily involves loving Him with heart, soul, mind and strength.

True worship must be “in spirit,” that is, engaging the whole heart. Unless there’s a real passion for God, there is no worship in spirit. At the same time, worship must be “in truth,” that is, properly informed. Unless we have knowledge of the God we worship, there is no worship in truth. Both are necessary for God-honoring worship. Spirit without truth leads to a shallow, overly emotional experience that could be compared to a high. As soon as the emotion is over, when the fervor cools, the worship ends. Truth without spirit can result in a dry, passionless encounter that can easily lead to a form of joyless legalism. The best combination of both aspects of worship results in a joyous appreciation of God informed by Scripture. The more we know about God, the more we appreciate Him. The more we appreciate, the deeper our worship. The deeper our worship, the more God is glorified.

This melding of spirit and truth in worship is summed up well by Jonathan Edwards, the 18th-century American pastor and theologian. He said, “I should think myself in the way of my duty to raise the affections [emotions] of my hearers as high as possibly I can, provided that they are affected with nothing but truth.” Edwards recognized that truth and only truth can properly influence the emotions in a way that brings honor to God. The truth of God, being of infinite value, is worthy of infinite passion.

For Further Study​

How to Worship Jesus Christ: Experiencing His Manifest Presence by Joseph Carroll

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[Patriot]

 

[Patriot]

Christian liberty – what does the Bible say?​

Answer

Christian liberty is found in the Bible in several concepts. For example, liberty for the Christian can mean that he or she has been freed from the penalty of sin by faith in Jesus Christ (John 8:31-36; Romans 6:23). Also, Christian liberty can refer to being freed from the power of sin in one’s life by daily faith in Jesus Christ as Lord of one’s character and conduct (Romans 6:5-6, 14). In addition, Christian liberty can mean that Christians are freed from the Jewish Law of Moses in that the Law only "exposes" sin in one’s life but cannot "forgive" sin (Romans 3:20-22).

Finally, Christian liberty can mean that Christians are freed in respect to such activity that is not expressly forbidden in the Bible. Therefore one can feel free to engage in such activity as long as it doesn’t "stumble" or "offend" another Christian (Romans 14:12-16). Most of these activities revolve around social "dos" and "don’ts, such as whether or not to wear certain kinds of clothes, make-up, jewelry, tattoos, piercings, and/or practicing certain things, such as smoking, social drinking, recreational gambling, dancing, or viewing movies or videos. As the passage in Romans 14 says, these things may not be strictly prohibited by God’s Word, but they can be bad for one’s spiritual growth or Christian testimony and can cause other Christians to stumble.

Furthermore, Christians who tend to vigorously promote such liberties can sometimes fall into a loose lifestyle of undisciplined living, while, on the other hand, Christians who tend to vigorously limit such liberties can sometimes fall into a legalistic lifestyle of being defined by what they are "against." So, it is wise to seek God in prayer and His Word to determine whether or not a particular activity is actually forbidden in Scripture. If it is, it should be avoided. If it is not forbidden, then we should seek to determine how the activity reflects on our reputation as Christians and whether it will help us or hinder us in representing Jesus to unbelievers around us, whether it edifies them or not.

The ultimate goal for the Christian should be to glorify God, edify fellow believers, and have a good reputation before unbelievers (Psalm 19:14; Romans 15:1-2; 1 Peter 2:11-12). "For you brethren, have been called to liberty; only do not use liberty as an opportunity for the flesh, but through love serve one another" (Galatians 5:13).

For Further Study​

The ESV Study Bible

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[Patriot]

How can I detect a false conversion?​

Answer

To convert is to be “born again.” At the moment of conversion, the converted person is filled with the Holy Spirit and begins a journey of turning away from sin and beginning to worship and serve the Lord. A “false conversion” is no conversion at all. A false conversion may look like a true, Spirit-caused conversion, but it is not. The reasons for false conversions are varied. Sometimes the person experiencing a false conversion doesn’t even realize it. At other times, there is intentional deception on his/her part. Not everyone who claims to have been converted has, in fact, been converted.

Just as those trained to recognize counterfeit money become intimately acquainted with the real thing, in order to detect a false conversion, it is necessary to first know what true Christian behavior looks like. We do this by studying and knowing intimately God’s Word. We learn from the Parable of the Weeds in Matthew 13:24–30 that Satan works to deceive the church by mingling his children with God’s children, often making it difficult for believers to discern the true from the false. The more we are familiar with Scripture, the easier it will be for us to detect the true Christians from the false converts.

True Christians are “born again” (John 3:3) and are controlled by the Holy Spirit; they are no longer controlled by their sinful nature (Romans 8:9). Indeed, born-again Christians have the Spirit of Christ indwelling their hearts (Galatians 4:6), and they become new creations: “The old has gone, the new has come!” (2 Corinthians 5:17). When a person receives Christ, tremendous spiritual changes take place in him, and true converts will indeed display the characteristics of genuine Christians. For example, true Christians will understand the importance of abiding daily in God’s Word, which shows not only how we can be saved from our sins, but also how we may be equipped to serve God and how to obtain true success in life (2 Timothy 3:17; James 1:25). True Christians will walk in the light and obey God’s commands, for “God’s love is truly made complete” in those who obey His Word (1 John 2:5).

Christians live by the Spirit so as not to gratify the desires of the sinful nature, “for the sinful nature desires what is contrary to the Spirit and the Spirit what is contrary to the sinful nature” (Galatians 5:17). The things of this world, “the cravings of sinful man, the lust of his eyes and the boasting of what he has and does” (1 John 2:16) no longer have a stronghold on the life of the true believer. Indeed, “those who belong to Christ Jesus have crucified the sinful nature with its passions and desires” (Galatians 5:24). We no longer live for us; rather, we live for the One who died for us, sacrificing our desires and ambitions and replacing them with those of Christ. Granted, we will never be completely victorious in our Christian walk (1 John 1:8); however, Christians will not repeatedly engage in sinful behavior, as “no one who is born of God will continue to sin, because God’s seed [nature] remains in him” (1 John 3:9). And this new nature exhibits the habitual character of righteousness produced by the Holy Spirit (Galatians 5:22–23).

In Matthew 7:13–14 Christ tells His followers the road that leads to eternal life is narrow and that “only a few find it.” The broad road with the wide gate, on the other hand, is the one that leads to destruction, and we see that “many” will take this path. And many who claim to be converted Christians will never leave the broad road with its worldly allurements. They desire to live an easy Christianity that makes few demands on them, yet when “trouble or persecution comes because of the word” they quickly fall away (Matthew 13:21). Furthermore, they produce little, if any, fruit. Yet we know that true faith in Christ profoundly changes one’s life and will cause us to produce much fruit for God’s glory. And, ultimately, fruit is the test of true salvation, and this includes holiness (Romans 6:22), Christian character (Galatians 5:22–23), good works (Colossians 1:10), winning others to Christ (Romans 1:13), sharing what we have (Romans 15:25–28; Hebrews 13:16), and praising God (Hebrews 13:15). As Christ said, “By their fruit you will recognize them. . . . A good tree cannot bear bad fruit and a bad tree cannot bear good fruit” (Matthew 7:16, 18).

Truly converted sinners have trusted Christ alone and seek to become more and more Christlike all the time. Those who claim to be Christians should display the characteristics of true Christians: sound doctrine, obedience to God’s Word, and love. They should unashamedly work to spread the good news of the gospel, as we are called to do (Matthew 28:19–20), knowing well that they might be mocked and ridiculed by many in these increasingly secular times. And although false Christians may sometimes be able to deceive us, they certainly cannot deceive God, as nothing in all creation is hidden from His sight. Everything is uncovered and laid bare before the eyes of Him to whom we must give account (Hebrews 4:13). At the end of the age, His angels will separate the true from the false Christians.

For Further Study​

The Cross and Salvation: The Doctrine of Salvation by Bruce Demarest

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[septuagint]

 

[Patriot]

What is spiritual maturity?​

Answer

Spiritual maturity is achieved through becoming more like Jesus Christ. After salvation, every Christian begins the process of spiritual growth, with the intent to become spiritually mature. According to the apostle Paul, it’s an ongoing process that will never end in this life. In Philippians 3:12–14, speaking of full knowledge of Christ, he tells his readers that he himself has not “already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me. Brothers, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus.” Like Paul, we have to press continually toward deeper knowledge of God in Christ.

Christian maturity requires a radical reordering of one’s priorities, changing over from pleasing self to pleasing God and learning to obey God. The key to maturity is consistency, perseverance in doing those things we know will bring us closer to God. These practices are referred to as the spiritual disciplines and include things such as Bible reading/study, prayer, fellowship, service, and stewardship. No matter how hard we might work on those things, however, none of this is possible without the enabling of the Holy Spirit within us. Galatians 5:16 tells us that we’re to “walk by the Spirit.” The Greek word used here for “walk” actually means “to walk with a purpose in view.” Later in the same chapter, Paul tells us again that we’re to “walk by the Spirit.” Here, the word translated “walk” has the idea of taking things “step by step, one step at a time.” It is learning to walk under the instruction of another—the Holy Spirit. Being filled with the Spirit means we walk under the Spirit’s control. As we submit more and more to the Spirit’s control, we will also see an increase in the fruit of the Spirit in our lives (Galatians 5:22–23). This is characteristic of spiritual maturity.

When we become Christians, we are given all we need for spiritual maturity. Peter tells us that “[God’s] divine power has granted to us all things that pertain to life and godliness, through the knowledge of Him who called us to His own glory and excellence” (2 Peter 1:3). God alone is our resource, and all growth comes by grace through Him, but we are responsible to make the choice to obey. Peter again helps us in this area: “For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, and godliness with brotherly affection, and brotherly affection with love. For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ” (2 Peter 1:5–8). Being effective and fruitful in the knowledge of the Lord Jesus is the essence of spiritual maturity.

For Further Study​

Survival Kit: Five Keys to Effective Spiritual Growth, Revised

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[Patriot]

Why are there so many fake Christians?​

Answer

A Christian can be defined as a person who has, by faith, received and fully trusted in Jesus Christ as the only Savior from sin (John 3:16; Acts 16:31; Ephesians 2:8–9). And in the heart of the Christian resides the Spirit of Christ (Ephesians 3:17; 1 Corinthians 6:19; Romans 8:11). Now, “if anyone does not have the Spirit of Christ, he does not belong to Christ” (Romans 8:9), and this person, then, is not a Christian. Thus, the term “fake Christian” is a misnomer. You are a Christian or you are not a Christian; one is either with God or against God (Matthew 12:30).

That being said, this question is certainly a legitimate one in the minds of many people. And this is likely due to the behavior of some Christians; however, it is also likely because of the behavior of many who think they are Christians or profess to be Christians, but who are not. The reasons many believe they are true Christians when they are not are many and varied. False teaching is certainly one reason. When churches eschew teaching sound doctrine, the end result will be congregants who do not know the truth of God’s Word. How can they keep in step with the Spirit, when the Truth is not in them?

Also, some believe their recitation of a prayer or responding to an “altar call” alone may have turned them into a Christian. Many believe their religious traditions, such as being baptized as an infant, secured a spot in heaven for them, or that their plentiful good works alone have put them in good standing with God. And, of course, some believe church attendance alone guarantees salvation. The point is that many who profess to be Christians are not Christians at all. Yet they complacently remain convinced that all is well with their soul. Sadly, many will live their entire lives believing they were Christians only to one day hear these words from Jesus Christ: “I never knew you. Away from me, you evildoers!” (Matthew 7:23).

The clear teaching of the Bible is that when someone is saved his life will most definitely change as he is a “new creation, the old has gone and the new has come” (2 Corinthians 5:17). A true, born-again Christian will strive to bring glory and honor to Christ by living a life that is pleasing to God (1 Peter 1:15–16; 4:1–4). True saving faith will indeed produce works or “fruit” in the life of the believer (James 2:17, 26). Thus, if there are no works of love in one’s life, a careful self-examination is certainly called for. The apostle Paul instructed those in Corinth to do this very thing: “Examine yourselves to see whether you are in the faith; test yourselves. Do you not realize that Christ Jesus is in you – unless, of course, you fail the test?” (2 Corinthians 13:5). Indeed, any profession of faith that does not result in a changed life and good works is a false profession, and the professor is not a Christian.

Now, even though the lifestyle of true Christians does reflect the presence of Christ in their hearts, we know we are not perfect. Christians do sin, and the apostle John makes it clear that we deceive ourselves if we think otherwise (1 John 1:8). And when Christians do sin, there are those eager to use their “slip-up” to further denigrate the true body of believers. That is why Paul admonished the church in Thessalonica to abstain from even the appearance of evil (1 Thessalonians 5:22) and to live in such a way as to “win the respect of outsiders” (1 Thessalonians 4:12).

What Christians will not do, however, is engage in repeated or habitual sin (1 John 3:6). One who engages in deliberate and habitual sin is simply proving that he does not know Christ and therefore cannot be abiding in Him even though he may live his life under the vast umbrella of religion and is thought, therefore, by many to be a Christian.

As believers mature in their faith, they will exhibit more and more evidence of their true Christian nature, such as their love for God, repentance from sin, separation from the world, spiritual growth, and obedient living. As Paul told the Romans, the genuine child of God has been set free from sin and has become a slave to God, and the result is eternal life (Romans 6:22).

For Further Study​

The Quest Study Bible

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[Patriot]

What is mortification of sin / the flesh?​

Answer

Mortification has several meanings in English. One is “a feeling of shame or embarrassment.” Another meaning has to do with death. The word mortify means “to kill or subdue.” In a biblical context, to mortify is to subdue the body (or its needs and desires) through self-denial and discipline (e.g., mortification of sin / the flesh). We get our English words mortuary and mortician from the same Latin root that gives us mortify. Therefore, mortification of sin / the flesh is the “killing” of sin and the flesh.

We find the word mortify in the King James translation of two passages: Romans 8:13 and Colossians 3:5.

• “For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live” (Romans 8:13)

• “Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry” (Colossians 3:5)

More modern English translations, such as the ESV or NIV, translate “mortify” as “put to death.” In both cases, the apostle Paul is exhorting his readers to “put to death” the “deeds of the body” or “what is earthly in you.” So the mortification of sin / the flesh is the putting to death or subduing of the sinful nature that still resides in believers. Let’s look at each of these passages in more depth.

“For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live” (Romans 8:13). Paul here is making a contrast between believers and non-believers. Non-believers are those who “live according to the flesh.” By contrast, believers are those who “by the Spirit put to death the deeds of the body.” Often in the writings of Paul, flesh and spirit are contrasted. To live “according to the flesh” is to have your mind set on the flesh and to have a mind that is hostile to God and does not submit to His law. This, in a nutshell, is the life of an unbeliever. Romans 1:18—3:20 is a vivid description of what “living according to the flesh” looks like. The person who lives his life according to the flesh will die. This is not speaking of physical death because that is the fate of all people as a result of sin. Paul is speaking of eternal death in hell.

The believer, on the other hand, by the Spirit puts to death the deeds of the body. In other words, through the working of God’s Holy Spirit, who only dwells in believers, the believer engages in the process of sanctification or growing in holiness. The believer, in contrast to the non-believer, has his mind set on the Spirit and submits to God’s law. It is important to note that the believer is not completely free from sin. Putting to death the deeds of the body is a continual process that the believer must engage in on a daily basis. The point is that one of the marks of a true believer is that he is daily putting to death the deeds of the body. This person, the one who puts to death, or mortifies, the deeds of the body and its sinful nature will live. Again, this is a reference to eternal life, or heaven.

“Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry” (Colossians 3:5). Looking at the context of this passage and noting the word therefore, we must look at what preceded this verse. In verses 1–4, Paul exhorts the Colossians to seek the things that are above and to set their minds on heavenly things. Why? For we have died, not physically, but figuratively to sin and the old life, and our lives are now “hidden with Christ in God” (verse 3). If this is the case, then what are we to do? The only way the believer, whose life is hidden with Christ, can be heavenly minded is if he puts to death those things that are earthly in him. Again, we should not understand the contrast between heavenly and earthly as to mean we should have our heads in the clouds and our feet off the ground; as the expression goes, “He is so heavenly minded that he is no earthly good.” It is similar to the spirit/flesh contrast Paul made in Romans, with flesh being understood as “sinful nature.”

What is it that Paul wants us to put to death? Sinful desires and actions such as sexual immorality, impurity, passion, evil desire and covetousness, which is equated with idolatry. The person whose life is characterized by these things is said to have the wrath of God upon him (verse 6). Paul notes that this was the way of life of his readers (verse 7). All believers were at one time unbelievers and were under the wrath of God. This is a similar argument to the one Paul makes in 1 Corinthians 6:9–11 when he says the unrighteous will not inherit the kingdom of God. In verse 11, he says, “And such were some of you.” In other words, you were like that; now you’re like this. You were walking according to the flesh; now you’re in the Spirit. Because of this, put to death those things that were of the flesh. Grow in holiness and sanctification.

So what is mortification of sin / the flesh? In a word, it’s sanctification, the process by which the Holy Spirit works in the lives of God’s adopted children to grow them and form them into the image of God’s one and only Son, Jesus Christ. Sanctification is God’s will for our lives (1 Thessalonians 4:3), and it is the purpose to which He has called us (Romans 8:29).

For Further Study​

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

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[Patriot]

Is there a second blessing subsequent to salvation?​

Answer

The term second blessing is understood in two ways by Christians—one with reference to the baptism of the Holy Spirit, and one with reference to sinless perfection. While the concept of a second blessing is taught in a wide variety of churches, the phrase is not found anywhere in the Bible. The Bible does speak often of the baptism of the Spirit, as well as the sanctification of believers, but not in the context of a second blessing or a second stage of the life of faith.

John Wesley, the founder of the Methodist movement, is generally credited with originating the term second blessing. He taught that the second blessing was an act of God whereby a believer was granted deliverance from both inward and actual sin. While his language can at times be confusing, it is apparent that Wesley did not hold to the modern concept of sinless perfection, but rather acknowledged that believers should grow to a point of being wholeheartedly devoted and obedient to Christ. He believed this “perfection” could be attained either by a gradual growth in grace or by an instantaneous second work of grace. Wesley was clear that even the instantaneous blessing was both preceded and followed by gradual growth in grace. His emphasis was on the need for individuals to desire and pursue God’s work in their hearts, so that their every thought and act would be according to His will.

The modern teaching of sanctification as the second blessing is rooted in Wesley’s writings but deviates from both his and the Scripture’s intent. Scripture is clear that God has done the work of sanctification for all Christians. In Hebrews 10:10 we are told, “By [God’s] will we have been sanctified through the offering of the body of Jesus Christ once for all.” It is a finished act, done for us on the cross. When Paul wrote to the church in Corinth (1 Corinthians 1:2), he addressed them as “the church of God . . . those sanctified in Christ Jesus, called to be saints.” To be sanctified is to be set apart, dedicated, and made holy. That is a once-for-all-time occurrence that is part of the package of salvation. We stand before God in a position of holiness through Christ’s one-time sacrifice for us.

Scripture also speaks of a process of sanctification which is ongoing in this life. In Leviticus 20:8, God taught that obedience to His statutes is a part of how we practice sanctification, and Jesus prayed in John 17:17 that God would sanctify us through His Word of truth. Paul prayed in 1 Thessalonians 5:23 that the believers would be sanctified completely and be kept blameless until Christ’s coming. These passages all refer to the ongoing process of growing to be like Christ, sometimes called practical sanctification. It is not a second blessing but a fulfillment of what God started when we received Christ.

The other meaning of “second blessing” is rooted in the Pentecostal doctrine of the baptism in the Holy Spirit. This is described variously as the crucial blessing to be sought, the ultimate experience to strive for, and the greatest achievement of the Christian. According to Pentecostals, the initial evidence of the baptism in the Holy Spirit is speaking in other tongues as the Spirit gives utterance. The Assemblies of God website states, “All believers are entitled to and should ardently expect and earnestly seek the promise of the Father, the baptism in the Holy Spirit and fire, according to the command of our Lord Jesus Christ. This was the normal experience of all in the early church.” They further teach that “this experience is distinct from and subsequent to the experience of the new birth.”

There are only a few passages of Scripture that refer directly to the baptism of the Spirit. John the Baptist said that Jesus would baptize with the Holy Spirit and fire (Matthew 3:11; Mark 1:8; Luke 3:16; John 1:33), and Jesus told the disciples to wait in Jerusalem until they were baptized with the Spirit (Acts 1:5). When the disciples were gathered on the Day of Pentecost (Acts 2:1–4), the Holy Spirit filled them all, and they began to speak in other languages. These were not “heavenly” or “unknown” tongues but human languages known by those in the audience (Acts 2:6–11). There is no doubt that the disciples were baptized with the Spirit then, but they were also filled with the Spirit. In Acts 1:8, Jesus told the disciples they would receive power when the Holy Spirit came upon them, so they could become witnesses to the world.

The filling of the Spirit is found many times in Scripture and always refers to an endowment of power to accomplish a task. The Spirit came on Samson (Judges 14:6,19) to give him power to defeat the Philistines. The Spirit came on Mary and empowered her in the birth of the Messiah (Luke 1:35). When Peter was arrested and brought before the council (Acts 4:8), he was “filled with the Holy Spirit” and declared with boldness and clarity the truth about Jesus.

Confusion about the baptism and the filling of the Spirit leads to confusion in doctrine. The baptism of the Holy Spirit (also known as sealing or indwelling) happens at salvation and is for all believers (Romans 8:9; Ephesians 1:13). We are never commanded to seek it or pray for it. The filling of the Spirit can happen both at and subsequent to salvation, based on our responses to God. We are commanded to be filled with the Spirit (Ephesians 5:18). This brings us back to Wesley’s doctrine of sanctification. It is God’s will that we be holy as He is holy (1 Peter 1:15–16), and we become holy as we submit ourselves to His direction in our lives, as revealed in His Word. The Holy Spirit was given to all believers to indwell us so He can assist us in obeying the Father’s will. Can we call this a “second blessing”? Perhaps, but it is really just the continuation of that good thing He started when He sent His Son to be our Savior.

For Further Study​

Balancing the Christian Life by Charles Ryrie

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[Patriot]

How can I overcome a habitual sin?​

Answer

The first thing to consider in how to overcome habitual sin is to note the change, or transformation, that takes place when a person is saved. The Bible describes the natural man as “dead in sin and trespasses” (Ephesians 2:1). As a result of Adam’s fall into sin, man is born spiritually dead. In this state of spiritual death, man is unable and unwilling to follow and obey God and habitual sin naturally follows. Natural man sees the things of God as foolishness (1 Corinthians 2:14) and is hostile toward God (Romans 8:7). When a person is saved, a transformation takes place. The apostle Paul refers to this as the new creation (2 Corinthians 5:17). From the moment we place our faith in Christ, we are in the process of sanctification.

The process of sanctification is that by which those who are in Christ are conformed by the Holy Spirit into the image of Christ (Romans 8:29). Sanctification in this life will never be fully complete, which means that believers will always struggle with remaining sin. Paul describes this battle with sin in Romans 7:15–25. In that passage he notes that, even though he desires to do what is good in the eyes of God, he often does what is evil instead. He does the evil he doesn’t want to do and fails to do the good that he wants to do. In this, he is describing every Christian’s struggle with sin.

James says we all sin in many ways (James 3:2). Experience tells us that we struggle differently with sin, perhaps one sin being more of a tripping point for one believer than another. For some it might be anger whereas for others it is gossip or lying. We might refer to a sin that is particularly difficult for us to overcome as a “besetting” sin or a "habitual" sin. These besetting sins are often, but not exclusively, habits that we developed during our lives as unbelievers and require more grace and discipline to overcome.

Part of the process of overcoming these habitual, or besetting, sins is in recognizing the transformation that has indeed taken place within the believer. Paul writes, “So you also must consider yourselves dead to sin and alive to God in Christ Jesus” (Romans 6:11). When Paul says, “Consider yourselves dead to sin,” he is telling us to remember that, in coming to Christ, the power of sin has been broken in our lives. He uses the metaphor of slavery to make this point. We were at one time slaves to sin, but now we are slaves to righteousness (Romans 6:17–18). At the cross the power of sin was broken, and, in becoming Christians, we are set free from sin’s mastery over us. Therefore, when a Christian sins, it is no longer out of the necessity of his nature, but because he has willfully submitted himself to sin’s dominion (Galatians 5:1).

The next part of the process is recognizing our inability to overcome habitual sin and our need to rely on the power of God’s Holy Spirit, who dwells within us. Back to Romans 7. Paul says, “For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out” (Romans 7:18). The Christian’s struggle against sin is one in which our ability does not match our desire. That is why we need the power of the Holy Spirit. Paul later says, “If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you” (Romans 8:11). The Holy Spirit, through God’s Word (John 17:17), works sanctification in the people of God. Habitual sin is overcome as we submit ourselves to God and refuse the temptations of the flesh (James 4:7–8).

Another part of the process of overcoming habitual sin is to change the habits that facilitate it. We have to adopt the attitude of Joseph who, when tempted by Potiphar’s wife to come to bed with her, left the room so quickly that he left his cloak in her hands (Genesis 39:15). We simply must make every effort to run from the things that tempt us to sin, including access to food if we are given to overeating, and access to pornography if we are tempted to sexual sin. Jesus tells us to cut off our hand or pluck out our eye if they “offend” us (Matthew 5:29–30). This means removing from our lives the things that tempt us to sin even when those are things we enjoy. In short, we have to change the habits that lead to habitual sin.

Finally, we need to immerse ourselves in the truth of the gospel. The gospel is not only the means by which we are saved, but it is also the means by which we are sanctified (Romans 16:25). If we think we are saved by grace, but sanctified by our own efforts, we fall into error (Galatians 3:1–3). Sanctification is as much a work of God as justification. The promise we have from Scripture is that He who began a good work in us will complete it on the last day (Philippians 1:6).

For Further Study​

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

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[Patriot]

 

[Patriot]

How can I find my spiritual calling?​

Answer

People want to know how they can find their spiritual callings, i.e. what God is calling them to do with their lives. They want to know the one, grand purpose God has for them, the one dominant spiritual gift that will reach hundreds or thousands or millions. The truth is, however, God doesn’t call many people to dedicate their lives to one specific area. And if He does, He does so in His own timing.

In popular Christian culture, it is usually the people who find their niche and stay there for years who get the attention. Major para-church leaders, musicians, and evangelists often spend decades working at and perfecting the one area in which God has called them to serve. But the vast majority of believers are not called to a single, ground-breaking ministry. Instead, we’re called to several, depending on our stage of life, our spiritual maturity level, and the needs of those around us. God calls us to serve where we are. Someone with the gift of teaching may lead a Sunday school class for a while, teach at a Christian school, and then write curriculum. Or he may work at a bank and find opportunities to teach others about God through more informal situations. We are ultimately called to fill the needs of the body (1 Corinthians 12:7), but that doesn’t mean we’ll have a single, lifelong ministry to concentrate on, although sometimes it does.

Sometimes, God does give an individual a specific ministry, but He always does so in His own timing. Like training before a competition, it takes time to develop the wisdom and skills we need (1 Corinthians 3:2). If God were to give us the mission before the training, we’d try to do too much too soon. Instead, God holds us back, taking time to build our practical skills (Luke 2:52), spiritual knowledge (2 Peter 3:18), and faith (James 2:22). James spoke to this in James 1:2-4: "Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds, because you know that the testing of your faith produces perseverance. Let perseverance finish its work so that you may be mature and complete, not lacking anything."

Many people are anxious to discover their calling from God, but when "calling" is used in the New Testament, it almost always refers to our calling as believers (Romans 11:29; 1 Corinthians 1:2; Ephesians 1:18, 4:1, 4; 2 Thessalonians 1:11; 2 Timothy 1:9; Hebrews 3:1; 2 Peter 1:10), not our calling to a specific ministry. Ultimately, our "calling" is to love God, love others, obey God, and take care of others. If we concentrate on fulfilling the responsibilities He’s given us now, God will take care of our impact on the world.

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]

What does the Bible say about Christian behavior?​

Answer

When we talk about “Christian” behavior, we are talking about the behavior of those who have accepted, by faith, Jesus Christ as their Savior and thus are indwelt with His Holy Spirit (Romans 8:9), making it possible for them to serve God. Examples of Christian behavior are woven throughout Scripture. Indeed, our Savior Himself spoke at length about the way we are to behave toward others, friends and enemies. More than that, however, the life He lived, accentuated by His love and compassion for the lost, provides the consummate example of what Christian behavior should look like.

Christians are “God’s workmanship, created in Christ Jesus to do good works” (Ephesians 2:10). And these last four words “to do good works” epitomize the behavior that glorifies God and makes Christ real to others. Granted, there are obstacles in our daily lives that can encumber our minds and hinder our spiritual progress, but only if we let them. Nonetheless, Christians are called to live lives that are “holy and pleasing to God” (Romans 12:1), and exemplary Christian behavior that allows us to fully commit ourselves to serving the Lord is made possible as we are empowered by the Holy Spirit who enables us to do the Father’s will (Romans 8:9). Indeed, “the eyes of the LORD range throughout the earth to strengthen those whose hearts are fully committed to Him” (2 Chronicles 16:9).

Christians are a chosen people, belonging to God so that we may declare His praises (1 Peter 2:9). To “declare His praises,” then, it is essential that we spend time in His Word not just so we can learn how to behave in Christian fashion, but also so we can battle against the schemes of Satan. As the apostle Paul pointed out, without this biblical knowledge we are not only subject to buying in to every new teaching that comes along, but we can also fall prey to “the cunning and craftiness of men in their deceitful scheming” (Ephesians 4:14). However, knowledge alone is not enough; we are called to do more than to know and believe. Christians are to be “doers of the Word” (James 1:22). As the apostle James informs us, we are deceiving ourselves if we think we are spiritual by only hearing the Word. Hearing is not the same as doing. “Faith by itself, if it is not accompanied by action, is dead” (James 2:17, 26). Faith must be demonstrated by actions.

The “actions” that glorify our Father in heaven are those that bear much fruit (John 15:8). This is, in fact, how we show we are His disciples. Indeed, the fruit of the Spirit—love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23)—should be the hallmark of Christian behavior, especially love. Yet our tendency is to sometimes look down on unbelievers or those whose lifestyles are not in sync with our Christian faith, and this is where the Christian life can be challenging. It is easy to show love to those who walk as we do. It’s not always so easy to be kind to those who ridicule our beliefs, show contempt for our Savior, or make a mockery of the institutions that Christians hold sacred. Yet Christ taught us to love our enemies and to pray for those who persecute us. Recall how He dealt with the woman caught in adultery. Her captors wanted her dead; our Savior showed compassion even though He was the One who would have to die for her (and our) sinful behavior (John 8:11). Jesus Christ came into the world to save sinners (1 Timothy 1:15), not to condemn them (John 3:17), and if Christ did not come to condemn sinners, neither should Christians.

Christian behavior includes heeding Jesus’ call for us to be His witnesses to “the ends of the earth” (Acts 1:8). We are to share the gospel, which Paul defined as the death, burial, and resurrection of Christ (1 Corinthians 15:1-4). The validity of our witness is in how we live our lives. In the second half of Ephesians (chapters 4-6), Paul discusses Christian behavior which can best be summed up in these few words: “Be imitators of God…and live a life of love, just as Christ loved us and gave Himself up for us” (Ephesians 5:1-2).

Paul urged the Romans to “offer your bodies as living sacrifices” (Romans 12:2). This, ultimately, is the essence of true Christian behavior – surrendering our hearts and yielding our bodies to Christ so He might continue God’s work through us. We are to be beacons of light in a dark world, using our spiritual gifts to advance His kingdom. It is living here on earth the way Jesus lived when He was here. It also means living to please one Person – God. We do this when we abide in His Word and then live it out as we are enabled by His Spirit, just as our Savior did until He took His last breath. As He was dying on the cross, Christ looked out at His executioners and asked His Father to forgive them (Luke 23:34). Jesus was doing more than fulfilling prophecy and making “intercession for the transgressors” (Isaiah 53:12), He was practicing what He preached (Luke 6:27-28).

For Further Study​

Who Am I?: Identity in Christ by Jerry Bridges

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[Patriot]

What is a spiritual leader?​

Answer

There are several definitions for spiritual leader, and the term brings to mind different things to different people. Some think of a spiritual leader as a sort of guru. Others think of him/her as a life coach, one who can guide others through the problems and trials of life. The Bible describes a spiritual leader as one who possesses the spiritual gift of leadership, the ability to lead others as a direct result of the gifting received from, and performed by the power of, the Holy Spirit.

The biblical spiritual leader understands that his/her leadership is one of servanthood. The spiritual leader leads by example, as Jesus did, who said He came to serve others, not to be served by them (Matthew 20:25–28). The spiritual leader recognizes that he is first and foremost a servant. Jesus modeled the true servant style of leadership, when He, the Lord incarnate, bent down and washed the feet of His disciples, teaching them that the true measure of a leader is his willingness to first serve others (John 13:12–17).

The spiritual leader also recognizes that his role in the church is “to equip the saints for the work of ministry, for building up the body of Christ” (Ephesians 4:12), and he concerns himself with doing just that. Spiritual leaders know that their main task is to sanctify the people of God, and their prayer is the same as Jesus’ prayer to the Father: “Sanctify them by the truth; your word is truth” (John 17:17). Like Jesus, the spiritual leader knows that the Word of God is the food of the soul and that it alone sanctifies. Rather than acquiescing to the “felt needs” of the people he leads, he shepherds others to maturity in the faith by speaking the truth in love so that those he leads “will in all things grow up into him who is the Head, that is, Christ” (Ephesians 4:15).

Finally, the spiritual leader is concerned with the souls of those he leads. This is not to say that he cares nothing for the physical needs of his people. But his primarily responsibility is leading them to spiritual maturity so that they will be fully equipped and “no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming” (Ephesians 4:14).

For Further Study​

The ESV Study Bible

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[Patriot]

What are the keys to resisting temptation?​

Answer

Nelson’s Bible Dictionary defines temptation as “an enticement or invitation to sin, with the implied promise of greater good to be derived from following the way of disobedience.” Resisting temptation begins with knowing that Satan is the supreme “tempter” (Matthew 4:3; 1 Thessalonians 3:5) who has been tempting mankind since our Creator placed His first two children in the Garden of Eden (Genesis 3; 1 John 3:8). Ultimately, however, we know that Satan’s power over Christians has been effectively destroyed as the war has already been won through our Savior’s death and resurrection which conquered the power of sin and death forever. Nonetheless, Satan still prowls the earth looking to drive a wedge between God and His children, and his temptations are unfortunately a daily part of our lives (1 Peter 5:8). Yet with the power of the Holy Spirit and the truth of God’s Word to help us, we will find ourselves effectively resisting temptations.

The apostle Paul encourages us with these words: “No temptation has seized you except what is common to man” (1 Corinthians 10:13). Indeed, every one of us faces temptations of some kind; even Jesus was not immune as He was “tempted in every way, just as we are” (Hebrews 4:15). Although Satan may be the dark force ultimately behind the tempting, it is our fallen and corrupted human nature that allows these temptations to take root and causes us to act on them, thereby “giving birth to sin” (James 1:15). But it is the power of the Holy Spirit that enables us to free ourselves from the sin and temptations we struggle with in our daily lives. Thus, if we have the Spirit of Christ residing in our hearts, we already have what it takes to resist the flaming arrows the devil sends our way. As Paul told the Galatians, “live by the Spirit, and you will not gratify the desires of the sinful nature” (Galatians 5:16).

The Word of God has always been our best defense against Satan’s temptations, and the better we know His Word, the easier it will be to claim victory over our daily struggles. The psalmist tells us, “I have hidden your word in my heart that I might not sin against you” (Psalm 119:11). When Christ was tempted by Satan in the desert, the first thing He did was to quote Scripture (Matthew 4:4–10), which eventually caused the devil to leave Him. Indeed, Christians need to be diligent in studying God’s Word. “Oh, how I love your law! I meditate on it all day long. Your commands make me wiser than my enemies” (Psalm 119:97–98).

In addition to God’s Word, prayer can help us to resist temptation. The night He was betrayed, Jesus prayed in the Garden of Gethsemane, and He told Peter to pray “so that you will not fall into temptation” (Mark 14:38). Also, in the “Lord’s Prayer,” Jesus taught us to pray that we would not be led into temptation (Matthew 6:13; Luke 11:4). Yet, when we do fall into temptation, we know that “God is faithful; He will not let us be tempted beyond what [we] can bear,” and that He will provide us with a way out (1 Corinthians 10:13). This is a promise from God, and like Abraham, Christians should be “fully persuaded” that God has the power to do what He has promised (Romans 4:21).

Another way to help us resist temptation is to remember what Jesus Christ did for us. Even though He never committed a sin, He willingly endured the torture of the cross for us while we were still sinners (Romans 5:8). Every sin we’ve ever committed, or will commit, played a part in nailing our Savior to the cross. How we respond to Satan’s worldly allurements is a great indicator as to just how much the love of Jesus Christ occupies our hearts.

Now, even though Christians already have the tools necessary for victory, we need to use our common sense and not place ourselves in situations that prey upon, or stimulate, our weaknesses. We are already bombarded every day with images and messages that tantalize our sinful lusts. We don’t need to make it more difficult than it already is. Even though Christ’s Spirit resides in our hearts, our flesh can be very weak at times (Matthew 26:41). When we know something is or can be sinful, Paul warns us to “flee from it.” Remember, the “tempter” is also the master of rationalization, and there is no limit to the arguments the devil can offer us to justify our sinful behavior.

Armed with God’s Spirit and the truth of His Word, we are well equipped to overcome Satan’s assaults (Ephesians 6). No matter what trials and temptations come our way, God’s Word and Spirit are infinitely more powerful than any of Satan’s schemes. When we walk with the Spirit we can look at temptations as opportunities for us to show God that He is indeed the Master of our lives.

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]

Why is loving others often so difficult?​

Answer

Loving others can be extremely difficult at times. A common phrase to refer to those people that we consistently find ourselves challenged to love is “extra grace required” people. But even people we generally like can sometimes be difficult to love. The main reason we run into difficulties in loving others is sin, both ours and that of those we try to love. Humans are fallen creatures. Apart from God and His power, we are selfish, and loving ourselves comes much more naturally than loving others. But love is not selfish; it seeks the best for others (1 Corinthians 13:5; Philippians 2:3). Battling both our own selfishness and sin tendencies and dealing with the selfishness and sin tendencies of others can make love a chore.

Another reason it can be difficult for us to love others is that we sometimes misunderstand what true love is. We tend to think of love as primarily an emotional response. The problem is that we cannot always control our emotions. We can certainly control what we do because of the emotions, but too often the emotions themselves just happen. But the kind of love God calls us to have for others is the same kind that He has for us. It is agape love, the essence of which is sacrifice. God’s love for us is a sacrificial love, the kind that sent Him to the cross for our sins. He didn’t save us because we were lovable; He saved us because His love caused Him to sacrifice Himself for us. Do we love others enough to sacrifice for them, even when they are not lovable? Loving others is a matter of the will and the volition, not the emotions.

God died for us at our worst, in the midst of our sin, when we were totally unlovable (Romans 5:8; John 15:13). When we make sacrifices in order to love someone, we get a glimpse of the depth of God’s love for us, and we also reflect Him to the world. Jesus told His disciples, “A new command I give you: Love one another. As I have loved you, so you must love one another. By this all men will know that you are my disciples, if you love one another” (John 13:34–35). Notice He didn’t say, “Feel loving toward one another.” He said, “Love one another.” He commanded an action, not a feeling.

Part of the difficulty of loving others is that we often try to do it on our own, whipping up feelings of love where none exist. This can lead to hypocrisy and “play acting” the part of the loving person, when our hearts are really cold toward him or her. We must understand that we cannot love apart from God. It is when we remain in Jesus (John 15) and the Holy Spirit remains in us that we are able to bear the fruit of love (Galatians 5:22–23). We are told that God is love and that our love for one another is both enabled by God and a response to His love in us (1 John 4:7–12). It can be difficult for us to rely on God and to give ourselves to Him, but He also allows this difficulty so that His glory can be seen all the more. When we love difficult people or choose to love even when we do not feel like it, we demonstrate our reliance on God and allow His power to be displayed in and through us.

Loving others is difficult because they are human and we are human. But in this difficulty we come to better appreciate the quality of God’s love for us. And when we love others in spite of their lack of lovability, God’s Spirit shines through, He is glorified, others are edified, and the world sees Christ in us.

For Further Study​

Who’s Pushing Your Buttons? Handling the Difficult People in Your Life by Dr. John Townsend

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