* ALL Questions about the Christian Life *

[Patriot]

How can I overcome a feeling of spiritual emptiness?​

Answer

Unfortunately, all Christians have feelings of spiritual emptiness from time to time. Fortunately, God knew it would happen and has given us a lot of helpful advice in His Word.

It is often sin that causes our feelings of spiritual emptiness—possibly the sin of apathy toward God or sluggishness in our daily lives. Also, how we feel physically can impact how we feel spiritually. So the best advice to overcome feelings of spiritual emptiness might be to first examine if we have been disobedient to God’s commands for us. Ephesians 5:15–18 says, “Be very careful, then, how you live—not as unwise but as wise, making the most of every opportunity, because the days are evil. Therefore do not be foolish, but understand what the Lord’s will is. Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit.” Then, we should make sure we are doing all right physically—are we getting enough sleep, eating properly, etc.?

A Christian may feel spiritually empty sometimes, but he need never be truly so. No born-again Christian is ever without the Holy Spirit. All who are born again have received the baptism of the Holy Spirit the moment they believed in Jesus (Ephesians 2:1–10). The Holy Spirit has sealed each believer “for the day of redemption” (Ephesians 4:30).

So the key to overcoming spiritual emptiness is to “fill up” with the Holy Spirit. Maybe that sounds obvious enough, but how exactly does one do that? Dr. Bill Bright, the founder of Campus Crusade for Christ, in his booklet “Have You Made the Wonderful Discovery of the Spirit-Filled Life?” suggests these steps:

1) Sincerely desire to be directed and empowered by the Holy Spirit (Matthew 5:6 and John 7:37–39).

2) Confess your sins and thank God that He has forgiven all of your sins whether past, present, or future (Colossians 2:13–15; 1 John 1:1—2:3).

3) Present every area of your life to God for His gracious control (Romans 12:1–2).

4) By faith claim the fullness of the Holy Spirit according to His commandment in Ephesians 5:18 and His promise in 1 John 5:14–15.

In doing those four steps, you are essentially doing spiritual breathing—exhaling the impure and inhaling the pure. In faith you are praying for what God already knows you need—the fullness of the Holy Spirit.

Often in allowing the Spirit to fill oneself, there will be an immediate desire to dine on God’s daily bread—the Bible. “Man shall not live on bread alone, but on every word that comes from the mouth of God” (Matthew 4:4).

It is also helpful to know where to turn for encouragement. Overcoming feelings of spiritual emptiness is often not a mental or academic exercise; rather, we need the personal touch of another born-again believer. Here is where the church comes in, with brothers and sisters everywhere, Bible study and support groups meeting locally, and, of course, worship services and the preaching of God’s Word. What a shame to dwell on spiritual emptiness, when brothers and sisters would love to help.

For Further Study​

The Spirit-Filled Life: Discovering the Joy of Surrendering to the Holy Spirit by Charles Stanley


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

 

[Patriot]

Is it wrong for a Christian to be depressed?​

Answer

Is judgment on sinful behavior, or just laziness. We know that God is good and loving and that we are secure in Him, so what is there to be depressed about? Others flatly declare depression to be a medical issue. The thinking is that all depression is a result of chemical imbalances in the brain, so depression is no more wrong than having the flu. And then there are those in the middle who aren’t really sure what the ugly beast of depression is. Faith seems somewhat related, but so do brain chemicals. Of course, there are also the depressed Christians, left to feel guilty, defensive, confused, lost, or simply too depressed to even care what the church thinks. So is it wrong for a Christian to be depressed?

The term depressed is a fairly loose one. It can refer to a diagnosable medical condition (clinical depression), but it can also refer to a temporary feeling of sadness or apathy or to a nebulous, lingering malaise. This article will attempt to briefly consider several of these meanings of depression.

For some people a chemical or hormonal imbalance triggers a depressed state. This is most typical for women experiencing post-partum depression or people on certain medications. Other times, depression is situational, caused by adverse circumstances, life changes, a spiritual crisis, etc. Our emotional response to those crises can in turn trigger a chemical imbalance. Truly, humans are “fearfully and wonderfully made” (Psalm 139:14), and it should come as no surprise that our biology interacts with our emotions and vice-versa. Once a person is depressed, the cycle of hormonal imbalance and negative emotions can be difficult to break. Whether the emotions cause the biology to change or the biology causes the emotions to change, the resulting symptoms are the same.

Having a medical condition is not a sin. However, what brings a person to that condition could be rooted in sin. For instance, it is not wrong to have diabetes, but it is wrong to be a glutton (and the two are sometimes related). Also, how a person responds to a genuine medical condition could also be sinful. For example, it would be sinful for a person with diabetes to use his disease to manipulate others or to adopt a “victim” mentality or an attitude of entitlement.

Yet, often, we hold those with diabetes or other medical conditions less culpable than we do people with depression. For some reason, mental illnesses—especially depression—are associated more often with sinful causes than are physical ailments. Depression is not exclusively a medical issue, and it is not exclusively an emotional or spiritual issue.

Depression is often viewed as a persistent feeling of sadness. Of course, it is okay to be sad. We live in a world of pain (Genesis 3:14–19; Romans 8:20–22), and Jesus wept over the death of Lazarus (John 11:35). There is no need to always put on a happy face and pretend that things are okay when they are not.

There are many biblical examples of men of God struggling with sadness, even to the point of depression. David wrote, “Record my misery; list my tears on your scroll—are they not in your record?” (Psalm 56:8). David, a “man after [God’s] own heart” (Acts 13:22), did not gloss over his sadness; he expressed it to God. Both Moses (Numbers 11:15) and Elijah (1 Kings 19:3–5), two heroes of the faith, confessed to God that they preferred to die than live in their current reality. Neither was rebuked by God for his feelings; rather, both were met with God’s love and provision. The Bible is not shy about admitting the realities of human emotion. Sadness is part of life, and it is not condemned.

As believers, we are exhorted to see the greater reality of God’s plan even in the midst of our sadness and depression. Yes, this world is fallen and often painful. It can be depressing. But God is far greater. He is at work, victoriously. Moses and Elijah received God’s provision and experienced His refreshing. Shortly after pouring out his sadness, David praised God. Jesus said, “I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (John 16:33).

Christians are permitted to call trouble for what it is. At the same time, we take heart in God’s care. Taking heart does not mean pasting on a smile or ignoring the feeling of emptiness that depression brings. It does not mean neglecting to treat depression through counseling or medication. It does not mean ignoring the relational hurts or the misperceptions that have led to depression (Satan’s lies, if we believe them, will lead us to despair). It does not mean denying the fact that depression could be a lifelong struggle.

What taking heart does mean is bringing all our pain to God. It does mean continuing to trust in Him. It does mean believing that what He says about Himself and about us is true, even when we don’t feel like it is. It does mean getting the help we need, battling depression rather than giving in to it. We acknowledge the depravity of the world, but we also acknowledge the sufficiency of God.

It is not wrong to be depressed. But it is wrong—and not especially helpful in overcoming a depressed state—to give up on God when we are depressed. “Why, my soul, are you downcast? Why so disturbed within me? Put your hope in God, for I will yet praise him, my Savior and my God” (Psalm 43:5).

For Further Study​

Out of the Cave: Stepping into the Light when Depression Darknes What You See by Chris Hodges


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

 

[Patriot]

 

[Patriot]

How should a Christian view the intellect?​

Answer

The Bible says that God is a Being with intellect (Romans 11:34), and He has made a well-ordered universe in which truth can be known and logical rules applied. God is the Creator of the human intellect, giving us the ability to comprehend, think, reason, and remember. In Isaiah 1:18, God invites us to “reason together” with Him (ESV)—the Creator and the creature involved in a rational discussion about sin and forgiveness.

In considering the human intellect, we must avoid two extremes: rationalism and anti-intellectualism. Rationalism, for the purpose of this article, is the promotion of reason as the supreme authority and the answer to all of life’s problems. The rationalist believes that, given enough time, he can always “figure things out” for himself—that human intellect can surmount any problem. The mind of man is capable of understanding all reality, solving any problem, and producing whatever we need. Philosopher Immanuel Kant praised the power of the human intellect in his Critique of Pure Reason: “All our knowledge begins with the senses, proceeds then to the understanding, and ends with reason. There is nothing higher than reason.”

Anti-intellectualism, for the purpose of this article, is the rejection of reason as a remedy for what ails the world. The anti-intellectualist downplays academic pursuits and instead promotes feelings, intuition, and spontaneous action as much more useful in engaging reality and solving problems. Poet William Wordsworth reacted against rationalism by promoting a more sentimental, anti-intellectual view of life in his poem “The Tables Turned”: “Enough of Science and of Art; / Close up those barren leaves; / Come forth, and bring with you a heart / That watches and receives.” Wordsworth’s command to “come forth” is an invitation to leave the study and step outdoors ready to learn, instinctively, from nature.

Both rationalism and anti-intellectualism go astray. Rationalism’s reliance on human reason as the source of truth (or at least the only way to discover truth) leaves out the need for divine revelation—what happens when God’s Word doesn’t “make sense”? And anti-intellectualism’s opposition to reason precludes any comprehension of objective truth—smelling the roses should cause us to praise the Creator of the rose, but the act of smelling roses can never lead us to a full revelation of God.

The Bible teaches that human intellect is limited. “‘No human mind has conceived’ the things God has prepared for those who love him” (1 Corinthians 2:9). Even the greatest intellects in the world have never been able to grasp the magnitude of God’s plan for the redeemed.

The human intellect is unable to grasp God’s wisdom. What we naturally consider “foolishness”—a Savior dying on a cross—God calls “the power of God and the wisdom of God” (1 Corinthians 1:24). Relying solely on our own ability to reason, we would never arrive at the truth of the gospel. “For it is written: ‘I will destroy the wisdom of the wise; / the intelligence of the intelligent I will frustrate’” (1 Corinthians 1:19). We must depend on the Word of God, not our intellect, to lead us to truth (Romans 10:17). The result of God’s revelation of the gospel is that no one can boast in his own wisdom (verse 31).

Every part of us, including the intellect, has been affected by mankind’s fall into sin. The intellect of the unregenerate person has been darkened, spiritually speaking. The unsaved walk “in the futility of their thinking. They are darkened in their understanding and separated from the life of God because of the ignorance that is in them due to the hardening of their hearts” (Ephesians 4:17–18). Even the brightest minds in the world, apart from Christ, have no real understanding of the truths of God (see also 1 Corinthians 2:14).

The intellect of the unregenerate person is hostile to God. The natural desire of man is to disobey God, and it makes sense for him to do so. It is easy for the unsaved man to find mental justification for his own sin. “The mind governed by the flesh is hostile to God; it does not submit to God’s law, nor can it do so” (Romans 8:7).

The intellect of the unregenerate person is also a source of pride. “Knowledge puffs up” (1 Corinthians 8:1). Human nature being what it is, we often take pride in our knowledge and academic accomplishments. Truth be told, we tend to nurture feelings that we are smarter than others.

Obviously, our intellect needs redemption. Left to our own devices—and our limited, darkened, rebellious, and prideful minds—we would never arrive at the truth of God.

Praise the Lord, when He saves a person, He redeems the entire person—body, soul, and mind. The regenerate person is a “new creation” (2 Corinthians 5:17) and has been given “the mind of Christ” through the Spirit (1 Corinthians 2:16).

The saved person can be transformed by the renewing of his mind (Romans 12:2). She can discern between the fleeting “wisdom of this age” and the “message of wisdom among the mature” (1 Corinthians 2:6). He is devoted to studying the Word (2 Timothy 2:15, KJV). She is committed to loving the Lord with all her mind, thus fulfilling the greatest commandment of all (Mark 12:30).

The biblical view of the intellect is that the mind is a wonderful gift from God, but it has been damaged by sin. As we receive God’s forgiveness through Christ, our understanding can be purified, transformed, and humbled, and we will have a new perspective on ourselves and God’s masterful plan.

For Further Study​

Take Every Thought Captive: Exchange Lies of the Enemy for the Mind of Christ by Kelly Balarie
More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

What does it mean to be sanctified?​

Answer

To be sanctified is to be “set apart.” Synonyms for sanctified are holy, consecrated, and hallowed. The Bible speaks of things being “sanctified,” such as Mt. Sinai (Exodus 19:23) and gifts to the temple (Matthew 23:17); days, such as the Sabbath (Exodus 20:8); names, such as God’s (Matthew 6:9); and people, such as the Israelites (Leviticus 20:7–8) and Christians (Ephesians 5:26).

For a thing to be sanctified means it is set apart for a special use. Sinai was set apart from all other mountains for the giving of the Law. The temple in Jerusalem was set apart from all other locations for the worship of the one true God: “I have chosen and consecrated this temple so that my Name may be there forever. My eyes and my heart will always be there” (2 Chronicles 7:16).

Things that are sanctified are reserved for God’s purposes and should not be used for mundane tasks. The night Babylon fell, King Belshazzar “gave orders to bring in the gold and silver goblets . . . from the temple in Jerusalem, so that the king and his nobles, his wives and his concubines might drink from them” (Daniel 5:2). It was one of Belshazzar’s final acts, for he was killed that night by the invading Persians. God’s name is “hallowed” (Luke 11:2) and any flippant or disrespectful use of His name is profane.

Jesus spoke of Himself as being sanctified in John 17:19; in other words, He is holy and “set apart” from sin. His followers are to be similarly set apart from sin and for God’s use (see 1 Peter 1:16).

People who are sanctified are born again and therefore part of God’s family (Hebrews 2:11). They are reserved for God’s use. They know “the sanctifying work of the Spirit” in their lives (1 Peter 1:2). They abstain from sexual immorality (1 Thessalonians 4:3). They understand they have been “called to be his holy people” (1 Corinthians 1:2).

To be sanctified means that God has been at work in our lives. Under the Old Testament Law, the blood of a sacrifice was required to set things apart unto God: “In fact, the law requires that nearly everything be cleansed with blood” (Hebrews 9:22). Blood was sprinkled on tabernacle furniture, on priestly clothing, and on people. Nothing was considered sanctified until it had come in contact with the blood. This was a picture of the spiritual application of Christ’s blood for our salvation—we are “sprinkled with his blood” (1 Peter 1:2). Just as the temple of old was sanctified for God’s use, our bodies, temples of the Holy Spirit, are set apart for God’s holy purposes (1 Corinthians 6:19).

To be sanctified means that God’s Word has had an effect on us. It is “through the word” that God cleanses us and makes us holy (Ephesians 5:26; John 17:17).

God invites us sinners to come to Him “just as we are” and receive His mercy and forgiveness. When we are saved, the Holy Spirit begins His amazing work of transforming us into the image and likeness of Christ. To be sanctified means that God loves us too much to let us stay the same.

The apostle’s prayer is for all believers, everywhere: “May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ” (1 Thessalonians 5:23).

For Further Study​

Pleasing God: Discovering the Meaning and Importance of Sanctification by R.C. Sproul
More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

What does it mean that our citizenship is in heaven?​

Answer

A citizen is a person who legally belongs to a country and has the rights and protection of that country. Citizens adopt the culture and practices of the nation or kingdom to which they belong. Every human being is born into the kingdom of this world, in which Satan rules (2 Corinthians 4:4). Consequently, we grow up adopting the culture, practices, and values that he instigates (Genesis 3:1; 1 John 2:16).

Satan’s kingdom enslaves its citizens (Romans 6:16). With darkened hearts and minds, we blindly follow our leader into the very sins that pull us deeper into slavery. We remain captives in this kingdom of sin, headed for destruction, until Jesus frees us (Ephesians 2:1–4). Philippians 3:18–19 highlights the differences between those who desire fellowship with Jesus Christ and those who focus on earthly pursuits: “For, as I have often told you before and now tell you again even with tears, many live as enemies of the cross of Christ. Their destiny is destruction, their god is their stomach, and their glory is in their shame. Their mind is set on earthly things.” Those who do not know Christ live only for this world and the pleasure they can find for themselves. They are “citizens” of this world and live by its rules and value system.

When we are born again by faith in Jesus Christ (John 3:3), we are born into the Kingdom of Heaven (Matthew 3:2; 7:21; Romans 14:17). Speaking of those who have had that spiritual rebirth, Philippians 3:20 says, “Our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ.” Jesus spent much of His earthly ministry explaining the Kingdom of Heaven (Matthew 4:17). He compared it to many things, including a wheat field in which weeds grew along with the wheat. The plants appeared identical at first, but were separated at the harvest. The truth is, often the citizens of heaven and those of this world appear identical, and no one but God knows the difference (Romans 8:19). Many people may appear to be citizens of heaven, when, in fact, no rebirth has ever taken place in their hearts (Matthew 7:21).

When God grants us citizenship in the Kingdom of Heaven, we become “new creatures” (2 Corinthians 5:17). He sends His Holy Spirit to indwell our spirits, and our bodies become His temple (1 Corinthians 3:16; 6:19–20). The Holy Spirit begins to transform our sinful, worldly desires into those that glorify God (Romans 12:1–2). His goal is to make us as much like Jesus as possible in this life (Romans 8:29). We are given the power and privilege of exiting the world’s flawed value system and living for eternity (1 John 2:15–17). To be adopted into the family of God means that we become citizens of an eternal kingdom where our Father is the King. Our focus turns toward eternal things and storing up treasure in heaven (Matthew 6:19–20). We consider ourselves ambassadors to this earth until our Father sends for us and we go home (Ephesians 2:18–19; 6:20).

We live for a short time in these physical bodies, anticipating the bright future in our real home. While here, we share Abraham’s experience, living “like a stranger in a foreign country. . . looking forward to the city with foundations, whose architect and builder is God” (Hebrews 11:9–10).

For Further Study​

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

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

 

[Patriot]

In what ways is becoming a Christian becoming an entirely new man/woman?​

Answer

Jesus said that to become a Christian we must be “born again” (John 3:3). That phrase implies that we cannot simply remodel our current lives; we must start over. Second Corinthians 5:15 and 17 explain what happens when we put our trust in Jesus as Savior and Lord: “And He died for all, so that they who live might no longer live for themselves, but for Him who died and rose again on their behalf. . . . Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come.”

Jesus used the illustration of birth because we understand that, when a baby is born, a new creation is evident. Live birth is followed by a transformation over time from infancy to maturity. When we are born again in the Spirit, we who were “dead in trespasses and sins” (Ephesians 2:1; cf. Romans 6:18) are brought to life. We are a “new creation” in Christ (2 Corinthians 5:17). God changes our desires, outlook, and focus as we turn from self-worship to God-worship.

Many people try to bypass this transfer of ownership and instead try to change their own outward behavior or start going to church in an effort to feel like a Christian. However, willpower can only take us so far. Jesus did not come to reform our sinful flesh; He came to kill it (Luke 9:23; Romans 6:6–7). The old and new natures cannot work together, nor can they peacefully coexist (Romans 8:12–14). We must die to self before we can experience the new life Jesus offers us (2 Corinthians 5:15).

Every human being is composed of body, soul, and spirit (1 Thessalonians 5:23). Before we have a relationship with God through new birth, we live primarily controlled by our soul and body. The spirit lies dormant inside us, like a deflated balloon. When we transfer ownership of our lives to the lordship of Jesus Christ, He sends His Holy Spirit to regenerate our deflated spirits. The Holy Spirit is compared to a wind (John 3:8; Acts 2:2). At salvation, He pours into our hearts and inflates the spirit inside us so that we can now communicate with God. Whereas a person was formerly directed by the sin nature, he or she can now be directed by the Holy Spirit who works to transform us into the image of Christ (Romans 8:29).

We are to present our bodies as a living sacrifice and to renew our minds so that we begin to think as God thinks (Romans 12:1–2). As we focus on knowing God, reading His Word, and surrendering ourselves daily to the control of the Holy Spirit, our choices change. Our pastimes, priorities, and passions change. The fruit of the Holy Spirit (Galatians 5:22–23) becomes evident where there were once only the works of the flesh (Galatians 5:19–21). Experiencing the new birth is only the beginning. God continues to work in us to present to Himself a holy people on that day when we see Him face to face (Philippians 1:6; 2:13; 2 Corinthians 11:2; Ephesians 5:27).

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]

Should Christians give away all they possess except for basic necessities?​

Answer

Luke 3:11 says, “Anyone who has two shirts should share with the one who has none, and anyone who has food should do the same.” This certainly seems to say that we should strive to get by with only one set of clothes and only as much food as we need to survive. But then questions arise: “What about saving money?” “Are we required to live hand-to-mouth?” “Is it sinful to have clothes in the closet?”

In America, most of us are wealthier than the average person in the world. We are far wealthier than a person who only has “two shirts.” But Luke 3:11 does not mean that everyone who has more than one set of clothing or savings beyond what he needs for survival must give those things away. In fact, the Bible teaches in multiple places that it is good to save money (Proverbs 6:6–8; Matthew 25:14–27), and Proverbs speaks well of saving an inheritance for our children (Proverbs 13:22). We must (as we always should when reading the Bible) read this verse in context.

In Luke 3:7-18, John the Baptist is speaking. He warns the crowds who came to be baptized that they must repent and then bear fruit giving evidence of their changed hearts (Luke 3:8). John tells them that the day of judgment was at hand (verse 7); God’s “ax” will “cut down” those “trees” that do “not produce good fruit,” and that ax was already in position to chop (verse 9). The people respond to this warning by asking what they should do (verse 10). John says to give away their shirts and food (verse 11). He tells the tax collectors not to overcharge people (verse 13) and the soldiers to be fair, honest, and content with their wages (verse 14). John teaches each of these groups how to take the things God has given—possessions, money, and power—and use them wisely and for God’s glory, not for their own gain.

John’s basic message is that, in view of pending judgment, the people of God must be charitable, sacrificial, just, and content. With judgment right around the corner is no time to hoard this world’s goods, cheat people, or abuse positions of authority. The humble, repentant heart will be prone to benevolence, honesty, and mercy.

God never condemned anyone for having riches, but He does give grave warnings to those who seek after riches more than they seek after God. First Timothy 6:17 says that the rich should not “put their hope in wealth, which is so uncertain, but . . . put their hope in God, who richly provides us with everything for our enjoyment.” Having wealth (whether we have $25 or $25 million) is not a bad thing if we keep our hope in God and use those resources for His glory. God’s desire is for us to set our hearts on things above and not on things on this earth (Matthew 6:19–21).

The principles in John’s message are still in force today. When our hearts are right with God, we will be quick to sacrifice and give to others. “God loves a cheerful giver” (2 Corinthians 9:7). We should pray daily to seek the Lord’s guidance for how we can best use the money and other resources He has entrusted to us.

For Further Study​

The ESV Study Bible

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

 

[Patriot]

How can I overcome the fact that I am struggling with faith?​

Answer

Many people struggle with their faith at different times in their lives. Some of the most committed and godly leaders have struggled with doubts, just like everyone else. The very essence of faith is to believe in that which we cannot see (Hebrews 11:1). As physical beings, we tend to put faith in what we experience with our senses. Spiritual realities are not tangible and must be experienced outside our senses. So, when that which is tangible and visible seems overwhelming, doubts can shroud that which is invisible.

The first aspect to consider is the object of faith. The word faith has become popular in recent years, but the popular meaning is not necessarily the same as the biblical meaning. The term has become synonymous with any religious or irreligious adherence, regardless of whether there is foundational truth upon which to base such adherence. In other words, someone could claim “faith” in dandelions for spiritual healing, and that claim would be considered equally viable to the Christians’ claim that the Bible is God’s inspired Word. So, when struggling with “faith,” it is vital to define the object and reasonableness of that faith. All faith claims are not equal. Before we can be secure in our faith, we must answer the question: my faith is in what?

Many hold to the idea of having faith in faith. Faith itself is seen as the object, rather than God Himself. The biblical purpose for faith is to bring us into the presence of God. Hebrews 11:6 says, “And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him.” We can only find Him when we come to Him through faith in His Son (John 14:6). Jeremiah 29:13 says, “You will seek me and find me, when you seek me with all your heart.” God does not bless half-hearted attempts to know Him. He desires that we pursue Him with passion, the same way He pursues us (1 John 4:19).

However, God understands our inability to exercise the faith we need at times. In Mark 9:24, a man admitted to Jesus that he wanted help with His unbelief. Jesus did not rebuke the man, but healed the man’s child anyway. He honored the man’s desire to grow in faith and was pleased that He, Jesus, was the object of that faith. So, if we have the desire to believe what the Bible teaches, then we have the right foundation for continuing to fight for faith. God has given us countless evidences of His existence and character (Psalm 19:1; Luke 19:38–40). Jesus fulfilled all prophecies necessary to validate His claim to be the Son of God (Matthew 2:15–17; 27:35; John 12:38). The Bible has been proven true over and over again for thousands of years. We have all the evidence we need, but God leaves the believing up to us.

It can be encouraging to remember that, when we struggle with faith, we are in good company. Elijah the prophet experienced such a struggle. One of the greatest prophets of all time had just called down fire from heaven, killed over 400 false prophets, and outrun King Ahab’s chariot—a feat that would have been the envy of any Olympic gold-medalist (1 Kings 18:36–38, 46). Yet the next chapter finds Elijah hiding in a cave, depressed and asking for death (1 Kings 19:3–5). After all those miracles, he gave in to fear and doubt because a wicked woman hated him (1 Kings 19:2). During times of stress and exhaustion, we can easily forget all that God has done for us.

John the Baptist was another who struggled with faith when at the lowest point in his life. Jesus had called John the greatest prophet (Matthew 11:11). John had been selected by God before birth to be forerunner of the Messiah (Luke 1:11–17, 76). He was faithful to that calling all of his life (Mark 1:4–8). Yet even John, after being imprisoned and sentenced to die, struggled with doubts about Jesus’ identity (Luke 7:20). He sent messengers to ask Jesus if He was truly the One sent from God. Jesus did not rebuke John in his weakness but instead sent him a message that only a student of the Scriptures as John was would recognize (Luke 7:22). He quoted from Isaiah 61 and reminded John that He alone had fulfilled that Messianic prophecy.

We learn from these heroes of faith that God is patient with us when we desire to believe (Psalm 86:15; 147:11). When we experience times of doubt, we must immerse ourselves in truth. We can bolster a sagging faith by reading scriptural accounts of God’s miraculous interventions, listening to encouraging sermons, and reading books that appeal to our reason by authors such as C. S. Lewis or Lee Strobel. Podcasts by apologists such as William Lane Craig or Dr. John Lennox can also add fuel to the fire of our faith.

But the greatest power to overcome doubt comes from the Holy Spirit Himself, who “bears witness with our spirit that we are children of God” (Romans 8:16). We can cry out as the man cried to Jesus, “I believe. Lord, help my unbelief!” (Mark 9:24). And we can expect Him to answer.

For Further Study​

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

 

[Patriot]

 

[Patriot]

How can I get a clear conscience?​

Answer

Conscience can be defined as “an inner feeling that acts as a guide to the rightness or wrongness of one’s behavior.” For those with a biblical worldview, the conscience is the part of the human soul that is most like God (Genesis 3:22). Those who disbelieve God have a difficult time explaining the existence of the human conscience. Evolution cannot account for this facet of the human spirit, which cannot be explained by a “survival of the fittest” mentality.

The conscience of man was awakened when Adam and Eve disobeyed God’s command and ate from the tree of the knowledge of good and evil (Genesis 3:6). Before that, they had known only good. The word knowing in Genesis 3:5 is the same word used elsewhere to describe sexual intimacy (Genesis 4:17; 1 Samuel 1:19). When we choose to “know” evil by intimate experience, our consciences are violated and emotional discomfort takes over. Whether we acknowledge God or not, we were created to have fellowship with our Creator. When we do wrong, we sense that we are at odds with our created purpose, and that feeling is deeply disturbing.

It was God whom Adam and Eve had offended; yet God Himself provided the solution to their violated consciences. He slaughtered an innocent animal to cover their nakedness (Genesis 3:21). This was a foreshadowing of God’s intended plan to cover the sin of all mankind.

Humans have tried a variety of things to clear their consciences, from charity work to self-mutilation. History is replete with examples of mankind’s efforts to appease his conscience, but nothing works. So he often turns to other means of drowning out that inner voice that declares him guilty. Addictions, immorality, violence, and greed are often deeply rooted in the fertile soil of a guilty conscience.

However, since all sin is ultimately a sin against God, only God can redeem a violated conscience. Just as He did in the Garden of Eden, God provides us a covering through the sacrifice of something perfect and blameless (Exodus 12:5; Leviticus 9:3; 1 Peter 1:18–19). God sent His own Son, Jesus, into the world for the purpose of being the final, perfect sacrifice for the sins of the whole world (John 3:16; 1 John 2:2). When Jesus went to the cross, He took upon Himself every sin we would ever commit. Every violated conscience, every sinful thought, and every evil act was placed upon Him (1 Peter 2:24). All the righteous wrath that God has for our sin was poured out on His own Son (Isaiah 53:6; John 3:36). Just as an innocent animal was sacrificed to cover Adam’s sin, so the perfect Son was sacrificed to cover ours. God Himself chooses to make us right with Him and pronounce us forgiven.

We can have our consciences cleansed when we bring our sin, our failures, and our miserable attempts to appease God to the foot of the cross. The atonement of Christ forgives our sin and cleanses our conscience (Hebrews 10:22). We acknowledge our inability to cleanse our own hearts and ask Him to do it for us. We trust that Jesus’ death and resurrection are sufficient to pay the price we owe God. When we accept Jesus’ payment for our personal sin, God promises to cast our sins away from us “as far as the east is from the west” (Psalm 103:12; cf. Hebrews 8:12).

In Christ, we are freed from the stranglehold of sin. We are set free to pursue righteousness and purity and become the men and women God created us to be (Romans 6:18). As followers of Christ, we will still commit occasional sin. But, even then, God provides a way for us to have our consciences cleared. First John 1:9 says that, “if we confess our sin, he is faithful and just to forgive our sin and to cleanse us from all unrighteousness.” Often, with that confession comes the knowledge that we must make things right with the ones we have offended. We can take that step with the people we have hurt, knowing that God has already forgiven us.

Our consciences can remain clear as we continually confess our sin to God and trust that the blood of Jesus is sufficient to make us right with Him. We continue to “seek first the kingdom of God and His righteousness” (Matthew 6:33). We trust that, in spite of our imperfections, God delights in us and in His transforming work in our lives (Philippians 2:13; Romans 8:29). Jesus said, “So if the Son makes you free, you will be free indeed” (John 8:36). We live with a clear conscience by refusing to wallow in the failures that God has forgiven. We stand confident in His promise that, “if God is for us, who can be against us?” (Romans 8:31).

For Further Study​

The ESV Study Bible

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

 

[Patriot]

How can I learn to not take offense at little things?​

Answer

Trying to not take offense is like trying to not think about elephants. If someone says, “Don’t think about elephants,” we automatically think about them. If we focus on trying not to take offense, we will keep thinking about the offense. This principle applies to just about any sin a person can commit. When we focus on a behavior, even in an attempt to eliminate it, the result is more of that behavior. This is just how our minds work. Thankfully, there is another, better way to address this problem.

People are lured and enticed into sin as a result of desire—wanting is the beginning of sinning (James 1:14). Every sin or bad behavior begins with desire. Desire itself is not bad; there are many good desires. But the desires that lead to sin are wrong desires, the desires based in false perspectives and misplaced expectations about others and ourselves. To eliminate a bad behavior, we must first discover the desire behind it.

For many people, the tendency to take offense at little things is rooted in a false perspective of security. We all desire security and safety; we desire the good opinion of others. We secure those good opinions with performance: what we do, how we speak, how we dress, how we express ourselves, etc. When our security is based on our performance, we may feel threatened when someone expresses something negative about us. The natural response to that threat is to take offense or become angry. Even a casual, flippant, or offhand remark can gnaw at us and steal our peace. The way to prevent taking offense is to address our desire for security. As long as feelings of security are rooted in ourselves, the tendency to take offense, even at the little things, will exist. If, however, our feelings of security are not rooted in ourselves or our performance, our perspective will change and our response to the actions and comments of others will become more balanced.

Remember the acronym COP.

Cover. Twice in the book of Proverbs, we are told to “cover” offenses (Proverbs 10:12; 17:9). The covering of offense is related to love. First Peter 4:8 says, “Love covers over a multitude of sins”—and that “multitude” would have to include small slights. In any relationship, there are many irksome things that should just be “covered” for the sake of love. By covering an offense, or not revealing it to others, we are empathizing with the offender and extending the benefit of the doubt. Perhaps he did not mean what he said; perhaps we misunderstood. Perhaps the offender was having a bad day or wasn’t thinking straight. Covering the offense of another helps us, too. Remember the elephant? When we focus on the needs of the person who offended us, we no longer think about how offended we feel.

Overlook. “A person’s wisdom yields patience; / it is to one’s glory to overlook an offense” (Proverbs 19:11). Forgiveness is an honorable thing. When you cover an offense, you give grace and empathy to the offender. When you overlook an offense, you choose to give something valuable to yourself—the reminder that your security is not based on others’ opinions of you but on the security you have in Christ (see Ephesians 1:5–7).

Pray. Jesus told His disciples on multiple occasions that if they prayed for anything in His name (or, according to His will) they would have what they asked for. Do you believe that God wants you to be angry with others, or forgiving of them? Do you believe that your security is in Him, rather than in yourself? If you pray consistently, asking Him to help you not take offense, He will answer that prayer. If you ask Him to remind you of His secure and steadfast love, He will answer that prayer. You can confidently pray for help in every offending situation (Hebrews 4:16).

In Bethany, as Jesus was reclining at a table, a woman entered the room with an alabaster jar of fine perfume. The woman broke the container and anointed Jesus’ head with the fragrant ointment (Mark 14:3). Immediately, she was criticized; in fact, “they rebuked her harshly” (verses 4–5). The woman could have taken offense at their words. It would have been natural for her to react in kind. But she didn’t have to. Jesus came to her defense: “Leave her alone” (verse 6). The woman’s love of Christ and her meek response to an offense were honored, and “wherever the gospel is preached throughout the world, what she has done will also be told, in memory of her” (verse 9).

To sum up, when we take offense, it is because someone has hurt us or frightened us. God has given us two ways to deal with the offense. First, by remembering that the other person also has things that hurt and frighten him. When we love the offender and focus on his needs (cover and overlook), we will no longer notice the offense. Second, by remembering that, when we belong to Christ, we are fundamentally secure in Him; we do not need to react and defend ourselves, because He has promised to defend us (Isaiah 35:3–4). When we struggle to trust Him or to believe that we are secure in Him, all we need to do is pray for the strength to do so, and we know that He will answer (John 14:13–14).

For Further Study​

Forgive: Why Should I and How Can I? by Timothy Keller

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

 

[Patriot]

What are the different types of fasting?​

Answer

Usually, fasting is the abstaining from food for a certain period of time. There are different types of fasting in the Bible, however, and not all of them involve food. Many people in the Bible fasted, including Moses, David, and Daniel in the Old Testament and Anna, Paul, and Jesus Christ in the New Testament. Many important figures in Christian history attested to fasting’s value, as do many Christians today.

Biblical fasting is often closely linked to repentance, as in the examples of David, the nation of Israel, and the city of Nineveh. Fasting is also related to passionate prayer, as in the examples of King Jehoshaphat and Queen Esther. Biblical fasting comes from a humble heart seeking God (Isaiah 58:3–7). John MacArthur comments on Isaiah 58: “The people complained when God did not recognize their religious actions, but God responded that their fastings had been only half-hearted. Hypocritical fasting resulted in contention, quarreling, and pretense, excluding the possibility of genuine prayer to God. Fasting consisted of more than just an outward ritual and a mock repentance, it involved penitence over sin and consequent humility, disconnecting from sin and oppression of others, feeding the hungry, and acting humanely toward those in need.”

The regular fast is done by abstaining from all food, both solid and liquid, except for water. This is the type of fasting Judah’s King Jehoshaphat called for when his country was confronted with invasion (2 Chronicles 20:3). The Lord defeated their enemies, and the men of Judah blessed the Lord (2 Chronicles 20:24–27). After the Babylonian Captivity, the people returning to Jerusalem prayed and fasted, asking God for His protection on their journey (Ezra 8:21). The Lord Jesus fasted during His forty days in the wilderness being tempted by Satan (Luke 4:2). When Jesus was hungry, Satan tempted Him to turn the stones into bread, to which Jesus replied, “Man shall not live by bread alone” (Luke 4:4).

Another type of biblical fasting is the partial fast. The prophet Daniel spent three weeks fasting from certain foods. In Daniel 10, the prophet says, “I, Daniel, mourned for three weeks. I ate no choice food; no meat or wine touched my lips; and I used no lotions at all until the three weeks were over” (Daniel 10:2–3). Note that Daniel’s fast to express his grief on this occasion only omitted “choice” food, and it also involved relinquishing the use of oils and “lotions” for refreshment. Today, many Christians follow this example and abstain from certain foods or activities for a short time, looking to the Lord for their comfort and strength.

Also mentioned in the Bible is the absolute fast, or the full fast, where no food or water is consumed. When Esther discovered the plan for all the Jews to be killed in Persia, she and her fellow Jews fasted from food and water for three days before she entered the king’s courts to ask for his mercy (Esther 4:16). Another example of an absolute fast is found in the story of Saul’s conversion. The murderous Saul encountered Jesus in His glory on the road to Damascus. “For three days he was blind, and did not eat or drink anything” (Acts 9:9). Immediately following that time of blindness and fasting, Saul dedicated his life to preaching Jesus Christ.

In the cases of Esther and Saul, the absolute fast only lasted three days. However, Moses and Elijah took part in miraculous, forty-day absolute fasts. When Moses met God on the mountaintop to receive the tablets of stone, he ate no bread and drank no water (Deuteronomy 9:9). And, after Elijah defeated the prophets of Baal on Mt. Carmel, infuriating Queen Jezebel, Elijah fled for his life and spent forty days of fasting in the wilderness (1 Kings 19).

The Bible also mentions a sexual fast, although not by that name. In Exodus 19:15, the people of Israel were to prepare for their encounter with the Lord at Mt. Sinai, and part of their preparation was to abstain from sexual relations for three days. And in 1 Corinthians 7:5 Paul says that a married couple can mutually agree to abstain from sex for a short period of time in order to devote themselves to prayer. But then they are to “come together again so that Satan will not tempt you because of your lack of self-control.”

The purpose of fasting is not to get God to respond as a genie in a bottle to grant our every wish. Fasting, whether it is regular, partial, absolute, or sexual, is a seeking after God’s heart, all other blessings and benefits being secondary to God Himself. This is what sets apart biblical fasting from other religious and cultural practices around the world.

For Further Study​

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

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