* ALL Questions about the Christian Life *

[Patriot]

What does it mean to be God-centered?​

Answer

Everyone’s life has a center. Our center is the hub around which all decisions revolve. For some, survival is the hub from morning until night. For others, the acquisition of wealth or material goods drives daily choices. In many Western cultures, the center of life is pleasure-seeking, gained through entertainment and sexual deviations of every sort. But a God-centered life is one that revolves around the character of God. Decisions are made from within that center, based upon that which pleases or displeases God.

A God-centered person has found that the pursuit of God is life’s highest calling (see Jeremiah 29:13). Earthly enticements lose much of their attraction for someone who has been in the presence of the Lord God Almighty (Isaiah 6:1–5; Hosea 12:5). Attitudes, desires, and relationships are altered by that encounter, and the Word of God becomes a lifeline. A God-centered life is marked by the fruit of the Holy Spirit (Galatians 5:22). These are not personality traits that we can “work on”; they are called “fruit of the Spirit” because, as a fruit tree naturally produces fruit, a life that is fully surrendered to God naturally produces godly qualities.

God-centered people are not self-centered. God-centered people pay less attention to the applause of this world, because their motivation is the anticipation of hearing the words “Well done!” when this life is over (see Matthew 25:21, 23). Their focus is on becoming more like Jesus rather than acquiring fame and fortune for themselves. The God-centered (or Christ-centered) person shares the insightful goal of John the Baptist: “He must become greater; I must become less” (John 3:30).

A fine but distinct line exists between being God-centered and being religion-centered. Many religion-centered people think that their lives revolve around God, when, in truth, they are enslaved to a religious system. Many false religions, and even some Christian denominations, focus so much on strict performance standards that the relationship with God Himself is pushed into the background. Neither being church-centered nor being activity-centered can substitute for being God-centered. Another distinction must be made concerning the identity of one’s God. Many religions have created their own gods, and people may center their lives on those gods, but such false religious systems lead to very different ends from biblical Christianity. For the purposes of this article, God-centered refers to the one true God revealed in the Bible and manifested in the person of Jesus Christ (John 10:30; 14:9).

In order to differentiate between a God-centered and a religion-centered life, it helps to know the difference between the two. If you believe yourself to be born again according to Scripture, then consider these questions:

Do I live with the vague, uneasy feeling that God is continually displeased with me?
Do I often find myself exhausted and defeated in trying to live a Christian life?
Do I secretly judge others who are not as actively engaged as I am in church or charity work?
Do I believe there to be a clear distinction between the sacred and the secular as it pertains to daily life?
Do I consider religious-looking activities a means by which I can gain God’s favor?
If my religious activity slackens, what is my motivation to resume it—guilt? fear? or a desire for more of God?

If guilt or fear is the motivator for any Christian-based activity, you may have a religion-centered life. A truly God-centered life feels off balance when prayer or personal Bible study is lacking. For a God-centered person, the motivation to return to those practices stems from desire, not guilt, similar to how a man who has fasted all day by evening hungers for food. A religion-centered life draws clear lines between the sacred and the secular, considering only religiously tainted activities as having any spiritual worth. God draws no such lines and encourages us to glorify Him in the mundane chores of daily living (1 Corinthians 10:31; Colossians 3:23).

We move from earthly centered to God-centered by having a real encounter with the Holy Spirit, who transforms and renews our minds (Romans 12:2). When we realize that nothing else matters and we are willing to let go of whatever is necessary to have more of Him, we are on the way to living in joyful abandon to the things of God.

For Further Study​

Who Am I?: Identity in Christ by Jerry Bridges

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[Patriot]

Should a Christian be a monk?​

Answer

Although monastic tradition has been partially inspired by biblical figures such as Elijah, John the Baptist, and even Jesus Himself (during His 40 days in the wilderness), monasticism is not a practice promoted or even mentioned in the Bible. Monks and nuns follow man-made traditions that are not taught in the Word of God.

The Pharisees prescribed many man-made rules for others. In a way, the Mosaic Law had become salvation to the Pharisees, rather than a tool by which God shows us our need for a Savior (see Romans 3:20). Jesus came to fulfill the Law (Matthew 5:17); because no one can live up to God’s righteous standard, Christ’s atonement for sin and the indwelling of His Spirit is the only way sinners can come before God and be made righteous (Ephesians 2:8–10; 1 John 5:11–13). Just as the Pharisees bypassed this truth with their many rules, so monasticism can dangerously sway toward a self-righteousness rather than “a righteousness that is by faith” (Romans 9:30).

Centuries before the first Christian monks began to cloister themselves, Paul warned the church of Colossae concerning rules imposed by men: “Why, as though you still belonged to the world, do you submit to its rules: ‘Do not handle! Do not taste! Do not touch!’? These rules . . . are based on merely human commands and teachings” (Colossians 2:20–22). Paul opposed such religious traps in part because they were ineffective in producing true holiness: “Such regulations indeed have an appearance of wisdom with their self-imposed worship, their false humility and their harsh treatment of the body, but they lack any value in restraining sensual indulgence” (verse 23). One’s sanctification does not depend on following a monastic rule or any other code of human regulations.

The call to follow Jesus is a call to die to our own will and submit to God’s will for our lives (Romans 6:1–8, 13; Colossians 2:20–3:3; Mark 12:28–34). It is not, however, a call to asceticism. Christians are not forbidden from enjoying the things this world has to offer. Although Paul admonishes the wealthy to not put their hope in riches, he states that God “richly provides us with everything for our enjoyment” (1 Timothy 6:17). Of course the Bible forbids sin, but placing further strictures on one’s behavior, except to accommodate a weaker brother (Romans 14:21), goes beyond Scripture’s advice.

One of the problems with a Christian becoming a monk or nun, apart from the extra-biblical origin of the role, is that monasticism naturally divides Christians into two camps: those in “religious” vocations and those in “secular” vocations. Martin Luther, a former Augustinian monk (who married a former nun), wrote against the idea of a “super-Christian” inherent in monasticism: “Monastic vows rest on the false assumption that there is a special calling, a vocation, to which superior Christians are invited to observe the counsels of perfection while ordinary Christians fulfil only the commands; but there simply is no special religious vocation since the call of God comes to each at the common tasks.” In other words, a married man working as a circus clown can be just as holy as a monk of the most austere variety.

This is not to say that no good has come from monks or nuns who dedicated their lives to pious pursuits. Some, such as Brother Lawrence, have left profound writings that can be of aid in the Christian walk. Others have been forces of good in the fields of education and health care. And some, such as Gregor Mendel, have led scientific advances.

One good question to ask might be “what is the purpose of becoming a monk?” Is the answer “to better or perfect myself”? The Bible is clear that the key to the Christian life is faith, not rule-keeping: “Did you receive the Spirit by the works of the law, or by believing what you heard? Are you so foolish? After beginning by means of the Spirit, are you now trying to finish by means of the flesh?” (Galatians 3:2–3). Or perhaps the reason for becoming a monk is to escape the temptations of the world. The problem is that we are tempted internally, not just externally (James 1:14). The Bible never advocates escape from the world; in fact, it tells us to engage the world (see 1 Corinthians 5:9–10). Jesus was criticized for eating “with tax collectors and sinners” (Matthew 9:11); obviously, He never cloistered Himself.

Should a Christian submit himself to God’s will and obey His calling? Always, the answer to that is “Yes!” Should a Christian be a monk or a nun? Given the lack of biblical precedent, the requirements to adhere to man-made rules, and the problems inherent in asceticism, we would say, “No.”

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 maintain a good attitude when I am hormonal?​

Answer

Hormones are natural substances produced in the body that regulate and influence the way that body grows and develops. At certain times in a person’s life, extra hormones are produced to facilitate growth spurts, such as during adolescence. At other times, hormone levels decrease, such as during and after menopause. Maintaining a good attitude when struggling with hormones has been difficult for everyone at some point in our lives.

Hormones, like any of our body’s natural substances, can affect us in both positive and negative ways. One negative aspect of a hormone imbalance is irritability and overly sensitive emotions. This imbalance is often considered to be a female problem, but men and boys are also affected by hormonal imbalances that may manifest as aggression or anger. Rather than simply excuse improper behavior, we should seek wisdom from God on the matter. What does God expect us to do when hormones are raging?

The Bible makes no allowances for physical conditions contributing to poor behavior. Commands are commands, whether we feel like obeying them or not. We are responsible for our actions, not our feelings. So an important step in maintaining a good attitude is to accept the responsibility for our actions, even when we suspect hormones play a role in how we feel. Admitting to God and to ourselves that we feel out of control can go a long way toward gaining control. Such honesty is also good practice in learning how to die to our flesh (Romans 6:6; 2 Corinthians 5:17). Choosing to do right while struggling with overpowering feelings can actually help us grow spiritually and develop self-control, which benefits us in every way.

In extreme cases of struggling with hormones, a visit to the doctor may be in order. Sometimes there are other factors at play that could signal a more serious problem. If a person recognizes that periodic hormone imbalances are creating tension and hurt feelings within the family or workplace, it may be time to restructure schedules to minimize personal interactions. When the cycle is at its worst point, it is better to stay away from people than risk hurting feelings and damaging relationships. The one struggling with hormones can warn those in close contact and apologize in advance, assuring them that normalcy will soon return. By warning those close to us, we are taking the responsibility for our own actions, rather than picking fights and blaming others.

Human beings are excuse factories, and, unfortunately, advances in medical knowledge have given us a storehouse full of biological ones. We can blame drunkenness on “disease,” adultery on an “addiction,” and hatefulness or aggression on “hormones.” God never accepts our excuses, so we shouldn’t, either. Sometimes obedience to Him is easy, and sometimes it is not, but our responsibility remains the same. Confessing our bad attitudes as sin (1 John 1:9), finding forgiveness (Micah 7:18), and asking for God’s strength to overcome (Romans 8:37) are always the right responses when struggling with hormones.

For Further Study​

How to Handle Your Emotions: Anger, Depression, Fear, Grief, Rejection, Self-Worth by June Hunt

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[Patriot]

Does a believer have authority over Satan?​

Answer

The believer’s authority over Satan and victory over the spiritual forces of evil depend on the power of God, the relative power of Satan, and God’s power within the believer.

First, God’s power is perfect and unlimited. He created the heavens and the earth (Genesis 1:1) and holds power over life and death. God clearly has power over Satan and in the end will cast Satan into eternal punishment in the lake of fire (Revelation 20:7–10).

Second, Satan’s power, while no match for God’s, is yet strong. Satan can tempt humans, as he did with Eve in the Garden of Eden (Genesis 3). He is sometimes granted permission from God to inflict pain on people, as in the case of Job (Job 1—2). He was able to tempt Jesus but unable to cause Him to stumble or sin (Matthew 4:1–11). God warns us that Satan hunts for human victims in the way that a roaring lion prowls for its prey (1 Peter 5:8). Satan’s power is not only limited in effectiveness but also in time. Evil faces an ultimate defeat in the future (see Revelation 12:12 and 20:10).

This brings us to our power in relation to Satan. Believers in Jesus Christ have God’s Spirit living within them. Galatians 2:20 says, “I have been crucified with Christ and I no longer live, but Christ lives in me.” The same power that created the universe resides within us. As a result, Satan has no true power over us. He cannot force us to sin, he cannot possess us, and he knows that we will ultimately have the victory over him.

At the same time, Satan continues to cause problems for believers living in this fallen world. Ephesians 6:10–18 reminds us of the spiritual battle we face and the importance of using the spiritual armor God gives. In addition, James 4:7 spells out our responsibility to resist Satan: “Submit yourselves, then, to God. Resist the devil, and he will flee from you.”

We have no authority over Satan in ourselves. God has all authority, and He fights on our behalf. Our response to Satan’s attacks should include submitting our lives to God, living in a holy manner, praying for God’s protection, and resisting sin. When we place ourselves under God’s protection, Satan has no authority over us. He will flee. In addition, we can respond to the devil’s temptations as Jesus did. All three times Satan tempted Jesus in the wilderness, the Lord responded by quoting God’s Word (Matthew 4:1–11). If Jesus overcame temptation through Scripture, we should certainly rely on the Bible to overcome Satan’s temptation in our lives. It’s not called the “sword of the Spirit” for nothing (Ephesians 6:17).

The apostle Paul reminds us that Satan’s power will be short-lived. Romans 16:20 promises, “The God of peace will soon crush Satan under your feet.” Stand firm in the Lord, and you can live in victory over Satan’s schemes.

For Further Study​

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

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[Patriot]

How should a Christian view tradition?​

Answer

The word tradition can have two meanings, one secular and one religious. The secular understanding is that tradition is a long-established ritual, custom, or belief that is passed down from one generation to the next. For example, families have certain traditions in the way they celebrate holidays, birthdays, or vacations. Family traditions can be a healthy and positive way to maintain family cohesiveness. Social traditions can help create a sense of belonging within a community. A school may have a tradition that each year the incoming freshmen are escorted to the first football game by the seniors. Following those traditions builds unity and helps maintain social norms. In the religious arena, however, tradition can blur the line between God’s truth and man’s invention, thereby confusing many. Christians should view religious tradition with caution.

Religious tradition was in full force during Jesus’ earthly ministry. He often scolded the religious leaders, saying, “You nullify the word of God by your tradition that you have handed down” (Mark 7:13). The scribes and the Pharisees had added so many of their own ideas to God’s Law that the common people were confused and felt helpless to obey it all. In Mark 7:6–8, Jesus quoted from Isaiah to reprimand the religious leaders, saying, “Well did Isaiah prophesy of you hypocrites, as it is written, ‘This people honors me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the commandments of men.’” Notice that the “commandments of men” were being taught as if they were divinely inspired “doctrines.” And that was the problem.

One of the many traditions kept by the Pharisees of Jesus’ day involved a ritualistic hand-washing before meals. The observance of this tradition had nothing to do with cleanliness; the Pharisees’ concern was ceremonial purity. Once, when a Pharisee invited Jesus to eat with him, Jesus bypassed the tradition: “His host was amazed to see that he sat down to eat without first performing the hand-washing ceremony required by Jewish custom” (Luke 11:38, NLT). Jesus had broken no law—nothing in the Mosaic commandments required such hand-washing—but the Pharisee expected conformity to the custom nonetheless. Jesus’ outright disregard of that manmade tradition sets up a clear distinction between what is binding (God’s commands) and what is not binding (human tradition).

Religious traditions that supersede or displace God’s law have been around since the earliest days. They are still in full force within every religion as well as most Christian denominations. The liturgical branches of Christianity have the most obvious traditions, but more relaxed worship venues can have them as well. Most of us have our favorite style of music, method of preaching, organizational structure, and serving routines that we accept without question. When faced with change, we might even feel a sense of moral outrage, as though changing the service format or adding a bass guitar were a direct violation of God’s commands. What we’re really doing, perhaps without even realizing it, is guarding our own pet traditions, just as the Pharisees did. We can even become offended at Jesus, as the Pharisees did, when He disrupts our traditional view of what we think Christianity should look like (see John 9:16).

Scripture has layers of meaning. The more we delve into God’s Word, the more we learn about God, and it often upsets our own ideas. Just when we think we have things figured out and we are certain that we are theologically, morally, and socially right about it all, we uncover another layer that shatters those confidences. When we cling to tradition—whether denominational, theological, or structural—as if it were God’s Word, we keep the door closed on God’s revelation of truth to us. He wants to keep surprising us with Who He is as we continue to pursue Him (Jeremiah 29:13). But religious tradition is often in the way. “That’s not how we’ve always done it,” is the battle cry of the traditionalists. Breaking tradition can be uncomfortable for many, just as it was for the Pharisees (Matthew 5:33–34; Luke 6:26–27). But when we can clearly see the dividing line between our own traditions and God’s truth, we stay humble and pliable as God continues to transform us into the image of His Son (Romans 8:29).

For Further Study​

40 Questions About Roman Catholicism by Gregg Allison

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[Patriot]

What does the Bible say about being a godly man?​

Answer

The Bible is a handbook for anyone who desires to be a godly man or woman. God created man and woman after His own image (Genesis 1:27), and part of being in His image is that we are to reflect His character. However, sin marred that image in us and distorted that character (Romans 5:12). God’s choice of Abraham to be the father of a new nation (Genesis 17:5–8) was made, in part, to establish a people group through which He could once again see His character reflected (Leviticus 26:11–12). Reflecting the heart, wisdom, and nature of God is the goal of everyone who seeks to be a godly man or woman.

The first step in becoming a godly man is to surrender to the lordship of Jesus Christ (John 14:6). Anyone can learn rules, follow laws, and judge themselves harshly. Many false religions require that of their subjects. But we cannot become godly without the Holy Spirit empowering us to do so (Acts 1:8). Godliness is more than external behaviors; it is the continual seeking after God’s heart (Isaiah 55:6–7). The term godly refers to having an inward devotion for God that is outwardly displayed. So a godly man is one who has received Jesus’ sacrifice on the cross as payment for his and has accepted the righteousness purchased for him there (2 Corinthians 5:21). By faith in Christ’s death and resurrection, the godly man has declared Jesus the Lord of his life, and his heart is set toward obedience (Romans 10:9–10).

With God’s Spirit inside him (1 Corinthians 6:19–20), the godly man is able to understand the deep things of the Spirit (1 Corinthians 2:9–10). He begins to see life differently. Life is no longer about pleasing himself but about pleasing his Lord (Romans 13:12–14; Hebrews 12:28). The godly man knows he will still stumble as he strives toward holiness (James 3:2), but his goal is to be holy as His Lord is holy (1 Peter 1:16). He learns early that his fleshly attempts at holiness only result in pride and failure. The godly man learns that, as he surrenders his will to the Holy Spirit and relies upon Him for strength to overcome temptation, he can withstand more temptation and accomplish greater eternal goals than he ever thought possible (Philippians 4:13).

A godly man is one who has died to his flesh (Galatians 5:24). This does not mean he no longer faces temptation. It means that, when he is tempted, the decision about whether to give in has already been made. He relies on the power of the Holy Spirit to help him say “no” to his flesh and “yes” to the Spirit (1 Corinthians 10:13; Galatians 5:16). As he regularly opposes sin, he finds that his spirit grows stronger and temptation becomes easier to resist (Hebrews 10:23).

The godly man:
• repents when he sins (1 John 1:9)
• considers himself dead to sin but alive to God (Romans 6:1–4, 11)
• seeks to remain humble rather than exalt himself (Proverbs 27:2)
• is a servant rather than demanding that he be served (Mark 10:45)
• leads by example (1 Timothy 4:12)
• (if married) loves his wife as Christ loves the church (Ephesians 5:25)
• lives in sexual purity, honoring God with his body (1 Corinthians 6:18; Romans 12:1–2)
• seeks to be continually filled with the Holy Spirit (Ephesians 5:18; Act 13:52; Galatians 5:25)
• desires to please the Lord more than himself (2 Corinthians 5:9)
• bears fruit for the kingdom of God (John 15:5–8)

A godly man is not a perfect man. We will never reach perfection until we are in the physical presence of Jesus (1 Corinthians 13:12; 1 John 3:2). But the godly man embraces his manhood and knows that Jesus, not the world, has set the standard for what it means to be a real man. So he strives daily to model his life after Jesus. He does not excuse the sins and weaknesses he finds in himself but continually surrenders those areas to God and asks for His help in overcoming them (Romans 6:11–14). Regardless of physical appearance, social status, or economic standing, any man can be a godly man if he loves God with all his heart and seeks to obey Him in every area of his life (Luke 10:27; Galatians 2:20).

For Further Study​

The ESV Study Bible

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

 

[Patriot]

What is spiritual dryness, and how can I overcome it?​

Answer

When people say they are “spiritually dry,” they usually mean they feel distant from God or are struggling to grow spiritually. They don’t see God working, the burdens of life press in, and they begin to feel discouraged. They search for God “in a dry and parched land where there is no water” (Psalm 63:1)—it is a time of spiritual dryness. There may be several reasons for spiritual dryness.

Sometimes spiritual dryness is due to personal sin. Sin can cause us to feel distant from God because we are attempting to live for ourselves instead of living for God. Unconfessed sin can cause us to lose the joy associated with our salvation (see Psalm 51:12). We can remedy the time of dryness by confessing our sin to God (see 1 John 1:9 and Psalm 32). And we must take God at His Word: “Come near to God and he will come near to you. Wash your hands, you sinners, and purify your hearts, you double-minded” (James 4:8). To be “double-minded” is to maintain a dual loyalty, such as trying to serve both God and mammon (Matthew 6:24). Attempts to do so will dry us up spiritually.

Some people feel spiritually dry because of physical, mental, or emotional pain. When we are sick, it is often more difficult to focus on God or spiritual things. After Elijah defeated the prophets of Baal, he ran a great distance because he feared Queen Jezebel would put him to death (1 Kings 19:1–5). He was physically, mentally, and emotionally exhausted, and he wanted to die. God gave Elijah sustenance and rest (verses 5–8) and then used that time of weakness to work in Elijah’s life in a new way.

God sometimes allows a person to reach a low point before intervening in a powerful way. The time before that intervention can feel spiritually dry. The Israelites trapped by the Red Sea are an example (Exodus 14). The people were caught between Pharaoh’s army and the sea. There seemed to be no escape. God seemed to have led them into a death trap. Yet it was during this time God chose to intervene with a miracle that is still talked about thousands of years later: He divided the sea to allow the Israelites to escape on dry land!

God offers some solutions to our spiritual dryness. We have already noted God’s command to draw near to Him with the promise that He will draw near to us. In addition, we are called to seek God through His Word: “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work” (2 Timothy 3:16–17). In God’s Word we see the faithfulness, mercy, and love of God. It is God’s Word that sanctifies us (John 17:17).

A second way to overcome spiritual dryness is through prayer. Jeremiah 29:13 says, “You will seek me and find me when you seek me with all your heart.” Jesus taught in Matthew 7:7, “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you.” Persistence in prayer is a virtue (Luke 18:1).

A third way to overcome spiritual dryness is fellowship with other believers. One of the strengths of the early church was that they spent time with one another. Acts 2:46–47 notes, “Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts, praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved.” God’s purpose for His people is koinonia, which involves fellowship, encouragement, and true relationships.

David was likely experiencing a time of spiritual dryness when he wrote this psalm:

“How long, Lord? Will you forget me forever? How long will you hide your face from me? How long must I wrestle with my thoughts and day after day have sorrow in my heart?” (Psalm 13:1–2).

At the end of the same short psalm, we have a change in attitude:

“But I trust in your unfailing love; my heart rejoices in your salvation. I will sing the Lord’s praise, for he has been good to me” (Psalm 13:5–6).

How did David break out of his spiritual dryness? He trusted in God’s love; he chose to rejoice and sing, based on unchanging spiritual truth; and he remembered God’s goodness in the past.

Jesus promised, “Whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life” (John 4:14). Living water from our Lord is a sure cure for spiritual dryness.

For Further Study​

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

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[Patriot]

How can a Christian avoid being a doormat for other people?​

Answer

A doormat is a small rug placed just inside a doorway where people can wipe their dirty shoes before entering the house. The term doormat is also used figuratively to describe people who allow themselves to be (figuratively) walked on by others; that is, a doormat allows himself or herself to be abused, disparaged, or taken advantage of without mounting a defense. Since Jesus taught us to “turn the other cheek” (Matthew 5:39) and to “do good to those who hate you” (Luke 6:27), was He telling us to be doormats?

Jesus was not teaching His disciples to be doormats. Rather, He was teaching that, to glorify God and show ourselves to be His true children, we need to be pure inside and out and to be as accommodating as possible for the sake of a lost world. To “turn the other cheek” does not mean we place ourselves or others in danger or that we ignore injustice. When we are the objects of personal slights (“slaps on the cheek”), our first response is not to retaliate in kind. Being a doormat is weakness, but choosing forgiveness is strength. “A person’s wisdom yields patience; / it is to one’s glory to overlook an offense” (Proverbs 19:11).

While we tend to focus on what we see, God is always looking at the heart (Jeremiah 17:10; John 2:25; 1 Samuel 16:7). Commands such as “do good to those who hate you” are geared toward the hearts of His followers. Jesus wants His love to be our primary motivation for everything we do (1 Corinthians 16:14; 1 Thessalonians 3:12). If we’re striving to do good to our enemies, we are refusing to allow vengeance or bitterness to take root in our hearts (Hebrews 12:15). God knows that our outward actions may not necessarily reflect our inward motivations, and it is those inward motivations that are most important to Him.

It may appear noble and Christlike when someone allows himself or herself to be used as a doormat, but there could also be a selfish reason behind it. For example, some people allow themselves to be doormats because of their own insecurities and low self-worth. They fear rejection, so they allow their personal boundaries to be violated by others in hopes they will be appreciated and loved. They are trying to gain validation by purchasing it with their compliance, in effect, expecting fallible people to tell them who they are instead of relying on God to do that. This rarely works, and the doormat feels worse than ever.

A Christian can avoid being a doormat by first understanding his or her true worth. Every human being is created in the image of God, to reflect His glory and beauty in unique ways (Genesis 1:27; 1 Corinthians 10:31). Superficial factors have no bearing on one’s value. If God does not count our inferior qualities against us, then we shouldn’t, either (Romans 8:31). Understanding that God has pronounced us righteous because of Jesus’ death and resurrection (2 Corinthians 5:21) should empower us to live in the freedom that brings. We are no one’s doormats; we are sons and daughters of the Most High God (Philippians 2:14–15; Ephesians 5:1).

Second, when a Christian practices being “crucified with Christ” (Galatians 2:20), the focus shifts from self to the Lord. Jesus, the true Servant of All, was not a doormat. He served freely but never allowed people to take from Him what He was not ready to give. At one point, crowds tried to throw Him over a cliff (Luke 4:29). Another time, they wanted to make Him king (John 6:15). Because neither was God’s plan for Him, Jesus merely slipped away. He refused to be their doormat.

Third, Christians can seek wise counsel about boundary-setting. The Bible is a book of boundaries and consequences. Healthy boundaries make for healthy relationships. The word no is powerful. We need to learn that enabling the sins or irresponsibility of others is not loving; it is self-indulgent. Selfish fear, rooted in a desire for others to love, appreciate, or need us, propels us to rescue those who should experience their own consequences. Wise boundaries free others to reap the consequences they have earned and, hopefully, to learn from those consequences. When asked to violate a boundary, an otherwise submissive person can be empowered to take a right stand with a polite “no.” God loves us, but He is not afraid to say “no” when He needs to. Doormats are generally people who are afraid to say “no” when they need to. Recognizing why we are afraid can be a big step in overcoming that handicap.

Early childhood trauma can entrap some people in an unhealthy submissive role, convincing them that their lot in life is to be a doormat. They may have witnessed a parent modeling the behavior of a doormat and assume they have no choice but to do likewise. Biblical counseling can help people who feel powerless to stop being doormats. They can learn to reject the lies Satan has embedded in their souls and renew their minds with God’s truth (Romans 12:1–2).

For Further Study​

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

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[Patriot]

What is spiritual direction?​

Answer

It has become popular in modern times to be “spiritual but not religious.” People who describe themselves this way often use the word spiritual to mean “in touch with one’s own spirit, the spirits of others, or some Higher Power or Spirit that inhabits the universe.” Of course, to claim this kind of spirituality, one does not need to be part of an organized religion or hold to any specific doctrine about God, sin, salvation, heaven, hell, or Jesus. In fact, those who are “spiritual but not religious” usually view doctrine as limiting and divisive. Religion separates, according to this type of thinking; spirituality brings us together.

A spiritual director, also called a spiritual companion or soul shepherd, is someone who helps another person get in touch with the True Self and be more aware of God’s presence—whoever “God” may be. The process of spiritual direction involves an exploration of a deeper spirituality, an expansion of one’s perspective, and an experience of God’s love and grace.

Spiritual direction has its roots in Catholic mysticism but has been embraced by the emergent church and thus has made inroads into Protestantism. Other religions offer their own spiritual directors, and so it is possible to find spiritual directors who serve under a label of Christian, Muslim, Buddhist, Jewish, etc. “Denominational” spiritual directors will operate within the context of their particular religion but focus on the more mystical and personal interactions with the Divine. Spiritual direction will most likely focus on contemplative prayer, meditation, and other mystical aspects while avoiding judgment or dogmatism of any kind. Ironically, a spiritual director will offer little actual direction, opting to listen and ask questions over giving advice. Spiritual direction is not concerned with solving specific problems.

Spiritual direction involves people communicating their spiritual experiences for the purpose of awakening to the mystery within and the wonder without. Spiritual directors use conversation, silence, and suggestion to help others see how God (or a Higher Power) is working in and through the various circumstances of life. Spiritual directors usually meet with directees weekly in a quiet place that lends itself to contemplation.

There is nothing wrong with the concept of spiritual direction, per se. All of us need help developing spiritually, and, if we are growing in the right direction, following the Word of God, it is a good thing. The main problem with most of what is called spiritual direction today is the emphasis on personal experience over the Word of God as the final authority. While anything “spiritual” may be more appealing than materialism and consumerism, spiritual direction can be seen as consumerism on a spiritual level. With the help of a spiritual director, the directee picks and chooses the experiences he finds most meaningful and seeks to interpret them based on what feels best. Spiritual direction is mysticism seeking a spiritual experience minus the doctrinal content.

The Bible teaches that our most basic need is not getting in touch with our True Self but new life in Christ. Apart from Christ, we are spiritually dead because of our sin (Ephesians 2:1). We need spiritual life that can only come from God through faith in Christ (Ephesians 2:6–7). Those who are “raised with Christ” (Colossians 3:1) are born again and indwelt by the Holy Spirit. The Spirit is the ultimate Spiritual Director (see Romans 8:14), and He will always glorify Jesus (John 16:14) and direct us to become more like Christ (Ephesians 4:15).

The Bible does call for “spiritual directors” of a sort. They are called pastors (shepherds), elders, or overseers, and they must meet specific qualifications (see 1 Peter 5:2–4, Titus 1:5–9, and 1 Timothy 3:1–7). Further, all believers are to help each other move in the right spiritual direction:

And let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching. (Hebrews 10:24–25)

Let the message of Christ dwell among you richly as you teach and admonish one another with all wisdom through psalms, hymns, and songs from the Spirit, singing to God with gratitude in your hearts. (Colossians 3:16)

The fellowship of the local church is the context for spiritual direction and growth. Those who are seeking spiritual direction should get involved in a local church where the Bible is clearly taught and obeyed and where people help each other to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18).

The Bible will consistently point us in the right direction (Psalm 119:105), and a Spirit-filled local pastor has all the makings of a qualified spiritual director. The propositional truth in the Bible should take priority over mystical or personal experiences.

For Further Study​

The ESV Study Bible

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[Patriot]

What is sanctifying grace?​

Answer

The word grace denotes God’s unmerited love and favor toward human beings. It can be broadly understood as kindness or blessings from God that we don’t deserve. The word sanctify as it pertains to the life of a Christian means “to set a person apart for holiness” or “to make holy.”

What, then, is sanctifying grace?

In Roman Catholic doctrine, sanctifying grace refers to a specific supernatural infusion of God’s grace that makes a person holy and pleasing to God. Deifying grace and perfecting grace are other terms for sanctifying grace, which is believed to be imparted through the Catholic sacrament of baptism. The Roman Church teaches that at baptism, the time when sanctifying grace is received, a person becomes part of the body of Christ and able to receive additional graces for living a holy life.

According to the Catechism of the Catholic Church, sanctifying grace is also called the “grace of justification” because it is the grace that makes a soul acceptable or justified before God. This grace transforms a sinner into a holy child of God. The Catholic Church says sanctifying grace is a permanent substance that adheres to the soul unless one rejects God by committing a mortal sin. However, because of God’s great mercy, sanctifying grace can be restored through repentance and the sacrament of penance.

Wesleyan and Methodist churches also teach a concept of sanctifying grace. John Wesley understood God’s grace to be threefold; he taught prevenient grace, justifying grace, and sanctifying grace as separate aspects of God’s grace. To summarize, prevenient grace is God’s grace that comes to sinners before they know God, helping them to recognize their need of Him. Justifying grace provides believers with forgiveness from sin. And sanctifying grace imparts the purifying process that enables Christians to become more Christlike. This process is called sanctification. Methodists sometimes associate sanctifying grace with God’s unconditional love that empowers the loved one to do what God desires. Justifying grace changes our relationship to God; sanctifying grace changes us on the inside.

In Protestant Christian theology, Christians enter sanctification, or a state of holiness, at the moment they are born of the Spirit of God: “This righteousness is given through faith in Jesus Christ to all who believe. There is no difference between Jew and Gentile, for all have sinned and fall short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus” (Romans 3:22–24).

The Bible says that, from the start of the Christian life, believers are set apart for God’s holy purpose. God performs this work of sanctification once for all time: “And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all” (Hebrews 10:10). This aspect of sanctification, called “positional” sanctification, is the same as justification. Positional sanctification is God’s work, His gift. We don’t do anything to earn or deserve it, nor can we do anything to lose it: “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God” (Ephesians 2:8).

A second aspect of sanctification expressed in Scripture is sometimes called “progressive” or “experiential” sanctification. Although believers are made holy in Christ at salvation, they still sin. Progressive sanctification occurs as they grow in knowledge, discipline, and obedience to God’s Word. Hebrews 10:14 describes both positional and progressive sanctification: “For by one sacrifice he has made perfect forever those who are being made holy.”

Finally, the third aspect of sanctification expressed in Scripture is “complete” sanctification when believers obtain ultimate and total separation from sin through glorification: “To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory” (Colossians 1:27).

While the doctrine of sanctification in Protestant theology holds significantly different implications from Catholic teaching, there are points of agreement: God’s children do indeed receive His divine grace, His undeserved favor that results in salvation, and their lives are set apart for holiness.

For Further Study​

Pleasing God: Discovering the Meaning and Importance of Sanctification by R.C. Sproul

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[Patriot]

The needs of the world overwhelm me. Am I too sensitive?​

Answer

Sensitivity to the world’s needs is a healthy sign that you are not completely self-absorbed. Pain, hunger, sorrow, and tragedy are regular occurrences in this once-perfect world, now ravaged by the effects of sin (Genesis 3:16–19). With the invention of satellite and the internet, we are bombarded by information from around the globe as it is happening, and our responses to the needs we see can range from apathy to anxiety to hopelessness. Apathy is not an option for a Christian, but neither is anxiety or hopelessness. We want to remain sensitive to needs and be aware of the desperate struggles in the world, but we also must learn how to set emotional boundaries for ourselves. Without those boundaries, we may become depressed or angry. We want to be sensitive to needs without being overwhelmed by them. We want to sorrow over the world’s condition without losing hope.

Jesus should always be our model. We can look at His years on earth to see how He handled living in a world filled with needs. His heart was sensitive: “When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd” (Matthew 9:36). The Bible records two times that Jesus wept: He wept at the gravesite of Lazarus (John 11:35), and He wept over the stubborn sin of Jerusalem (Luke 19:41–42). His heart was tender, and seeing the effects of death and sin moved Him to tears. But Jesus did not allow Himself to be overwhelmed. He saw the enormity of the problem, but He did not give in to anxious thoughts or sink into depression. He knew who He was and why He was here. He had come to earth on a mission (Luke 9:51). He was not merely sad about the human condition; He had compassion, and He did something about it (Mark 1:38; Luke 4:43; 2 Corinthians 5:21).

Paul is another example of one who was sensitive to the needs around him. He poured out his life as a drink offering for the benefit of others (Philippians 2:17; 2 Timothy 4:6). In Romans 9:2 Paul expresses sorrow over the lost condition of his fellow Hebrews. The Corinthians, in particular, saddened him with their immaturity and carnality, and he expressed his sorrow to them: “For I wrote you out of great distress and anguish of heart and with many tears, not to grieve you but to let you know the depth of my love for you” (2 Corinthians 2:4). The needs of the world often caused Paul grief, but it was not an impotent grief. He was called by God to be a preacher to the Gentiles (Romans 15:16), and he faithfully did what he could to further the gospel of truth.

It is good to be sensitive to the needs of the world (Proverbs 14:21; 19:17). One of the characteristics of the wicked is their “unfeeling heart” (Psalm 17:10, NASB). But our sensitivity must lead to positive action. The needs of the world, as weighty as they are, can overwhelm us when we remain motionless in our sorrow. We click through stories of tragedy, feel an ache in our hearts, but do nothing. Because the needs seem so overwhelming, we cannot imagine that we can do anything about it, so we do nothing. However, taking action of some kind puts our sorrow to work. Christian humanitarian organizations abound that are dedicated to the very issues that grip our hearts. By serving, giving, and supporting Jesus’ hands and feet on earth, we can channel inner turmoil into outer productivity.

We cannot solve all the world’s problems, but we can help someone. We may not be able to end world hunger, but we can feed one hungry child. We cannot singlehandedly stop human trafficking, but we can join our resources with ten thousand others to rescue some victims. We feel overwhelmed when we don’t know what to do. “So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith” (Galatians 6:10). We should be sensitive to needs and then allow our sorrow to propel us to action. God does not hold us responsible for solving the world’s problems, only for being obedient to everything He has placed before us (Proverbs 3:27; John 9:4; 2 Corinthians 9:7). When we do that, we can entrust the rest of it to Him.

For Further Study​

Spiritual Disciplines for the Christian Life by Donald Whitney


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[Patriot]

What does it mean to be a servant of Christ?​

Answer

In many places in the New Testament, the apostle Paul refers to himself as “a servant of Jesus Christ” (e.g., Romans 1:1; Colossians 4:12; Philippians 1:1; 1 Timothy 4:6). The Lord’s half-brother Jude refers to himself in the same way (Jude 1:1). Rather than capitalize on his close relationship to Jesus, Jude relegated himself to the status of a servant. Jesus’ family, friends, and chosen apostles refer to themselves as His servants, the plain implication being that Jesus is Lord.

“Servant” is a translation of the Greek word doulos, which means more literally “a slave or bondservant, someone who sets aside all rights of his own to serve another.” Because the word slave carries such a negative connotation to our modern sensitivities, we often choose the word servant instead. However, servant does not quite capture the real meaning of doulos. Paul said he was a “slave” to Christ.

In ancient times, slaves were purchased or born into a slave family and served the master until they died or until the master decided to free them. Some slaves had developed such a close and loving relationship with the master’s family that they wanted to continue serving, even when they could go free. That’s the idea Paul and others were conveying when they referred to themselves as servants of Christ. The Lord has bought us with a high price (1 Corinthians 6:20), and those who come to know Him desire to abandon all rights to Him and choose to serve Him faithfully.

A servant of Christ knows who is the King. A servant of Christ is one who has voluntarily set aside his or her personal rights in order to love, serve, and obey the will of God in Christ Jesus. Servants of Christ die daily to sin and fleshly desires, allowing Christ’s life to flow through them (Galatians 2:20).

To be a servant of Christ is to seek His will in all things. Our primary desire every day, as servants of Christ, is to honor and glorify the One who bought our freedom from sin (1 Corinthians 10:31). This means we must die to ourselves (Luke 9:23), renounce our right to direct our own lives (Luke 6:46), and seek ways to bring our Master pleasure (Psalm 37:23; Proverbs 11:20). Just as a master in ancient times took on the responsibility of caring for his bondservants, so our Lord says that He will provide all we need when we seek first His kingdom and His righteousness (Matthew 6:33; Philippians 4:19).

Our Master, Jesus, has given us instructions in His Word and expects those who profess His name to know them. As we learn more, we do better. Servants of Christ put into practice all they learn about pleasing their Lord. While He has specific jobs for each of us according to the gifts and opportunities He provides, some requirements are universal for anyone called to be a servant of Christ:

• Continue in faith.
• Destroy arguments and every lofty opinion raised against the knowledge of God.
• Take every thought captive to obey Christ (2 Corinthians 10:5).
• Pursue holy living (1 Peter 1:14–16).
• Daily crucify the lusts of the flesh (Romans 6:1–6).
• Love brothers and sisters in the faith (1 John 3:14–15).
• Store up treasure in heaven (Matthew 6:19–20).
• Eagerly await the Master’s return (Revelation 22:20; 2 Timothy 4:8).

Servants of Christ do their work humbly and selflessly, desiring only to please their benevolent Master. There’s no pretension, no self-importance, no compensation-seeking in true servanthood. Jesus reminds us of the lowly place a servant occupies: “You also, when you have done all that you were commanded, say, ‘We are unworthy servants; we have only done what was our duty’” (Luke 17:10, ESV).

Servants of Christ consider their lives on earth as a brief time of preparation for eternity. The hardships and struggles we must face while in the flesh will be far outmatched by the glory and reward awaiting us (2 Corinthians 4:17). Just as a servant who loves his master lives for the master’s approval, so servants of Christ live for the moment He will say, “Well done, good and faithful servant. Enter into the joy of your Master!” (Matthew 25:21, 23)

For Further Study​

On Being a Servant of God by Warren W. Wiersbe

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[Patriot]

How can I stop being a grumpy Christian?​

Answer

Grumpiness characterizes some personality types more than it does others. Some people are born with sunny dispositions and always see the glass half full. Others seem to be grumpy from birth, seeing every glass nearly empty—and who drank it anyway? Unfortunately, even after some grumpy people become Christians, they bring their grumpiness with them. Since they have always been this way, they often believe grumpiness is an integral part of who they are rather than a flaw that needs to be changed. Other Christians may have been happy earlier in life but find themselves being grumpier as they get older. Reasons for grumpiness vary, but life does take its toll. For those who recognize that perpetual grumpiness is at odds with the joy of the Lord (Acts 13:52; Galatians 5:22; Romans 14:17), there are some practical steps to change their attitude:

1. Recognize that continual grumpiness is sin. Consider negative personality traits to be like barnacles on the hull of a boat. Barnacles are the bane of boat owners because the little crustaceans cluster by the thousands, increasing drag and decreasing a boat’s fuel efficiency. Barnacles are also notoriously difficult to remove. Sins of the personality, such as grumpiness, are like that. They attach themselves to our lives, weighing us down and keeping us from experiencing all that it means to “walk by the Spirit” (Galatians 5:16, 25). The grumpy Christian needs to resist shrugging off the problem by saying things like, “That’s how I’ve always been” or “It’s too difficult to change.” Jesus paid too high a price to free us from our old ways for us to choose to remain enslaved (Romans 6:1–4).

2. Confess grumpiness as sin every time it manifests itself (1 John 1:9). Grumpiness becomes a habit that others see more readily than we do; many grumpy Christians don’t even realize when they’re being grumpy. In order to overcome a grumpy mood, we must agree with God about it. Jesus was never grumpy or cross, despite all that He faced and the cross that He bore (see Luke 10:21). Neither does grumpiness belong in the life of His followers (Romans 8:29). When we begin taking note of the way we respond to certain situations, we can become aware of how we come across to others. If we develop the habit of confessing grumpiness as sin every time we notice it, we become even more sensitive to it, and we can ask God for help in changing our old ways.

3. Thank the Lord for every good gift He has given (James 1:17). A grateful heart is a happy heart. Grumpiness and thanksgiving cannot co-exist. Choose to “give thanks in all circumstances” (1 Thessalonians 5:18). Perpetually grumpy people are so focused on what is not right that they overlook what is right. A grumpy Christian may be helped by starting a thankfulness journal. In the journal, record one thing each day that you can be grateful for. Then, when grumpiness sets in, change your focus by reading the journal and reminding yourself of God’s unending goodness.

4. Take a breather. When you find yourself getting grumpy, take a break. Even if it’s just for a few seconds, giving yourself time to step back and reevaluate things is helpful. If you have the time, spend your break praying, reading the Bible, or listening to worshipful music that uplifts Christ. Eat a healthy snack. Find a mirror and check your facial expression. Smile.

5. Identify the areas that contribute to grumpiness. Find the source of the grumpiness, and you can more directly deal with it. Often, grumpy people are attracted to information and people who encourage their grumpiness. They feast on negative news, seek the company of negative people, and listen to discouraging music. Overcoming an attitude of negativity requires that we stop feeding it. We have the responsibility to guard our hearts (Proverbs 4:23). It helps to filter all entertainment and outside information through this sentence: “Does this lift up my heart in praise to God or pull it down into anger and depression?”

A Christian prone to grumpiness can handle it in the same way we overcome any negative trait. We recognize it as sin, ask God’s help in changing, and take action to create a new normal. The reward is a happier outlook, a closer relationship with God, and spiritual growth that will benefit everyone around us.

For Further Study​

Laugh Again, Experience Outrageous Joy by Charles Swindoll


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[Patriot]

Why should I forgive?​

Answer

Forgiveness is a familiar topic in the Bible. In fact, God’s plan to forgive mankind of their sins is the major theme of the Bible (1 Peter 1:20; John 17:24). So, when wondering why we should forgive those who sin against us, we need look no further than the example God gave us. Christians must forgive others because God has forgiven us (Ephesians 4:32).

Jesus gave a parable in Matthew 18:21–35 about why we should forgive. He tells the story from the perspective of a king who has forgiven a servant of tremendous debt. But then that servant encounters another servant who owed him a few dollars, and the forgiven servant deals harshly with his fellow servant and demands instant repayment. When the king learns what had happened, he is furious and orders the one he had forgiven to be punished until the huge debt was paid in full. Jesus ends the parable with these chilling words: “That is how My Heavenly Father will treat each of you unless you forgive your brother from your heart” (verse 35).

Forgiveness is mandatory for all those who have experienced the forgiveness of God (Ephesians 4:32). Jesus taught us to pray, “Forgive us our debts as we forgive our debtors” (Matthew 6:12), reminding us that God holds us accountable for paying forward what He has done for us. Refusing to forgive those who wrong us is an insult to the Lord who has forgiven us much more. We forgive as an act of gratitude for all we have been forgiven.

Those who have been forgiven by God are transformed into forgiving people. To approach the Lord and ask for His forgiveness while at the same time refusing to forgive our brothers and sisters is the height of hypocrisy. If a person who claims to be a Christian refuses to extend forgiveness to others, that person is showing evidence that he or she is not truly born again. We forgive others because it is in our (new) nature to forgive (see 1 John 3:9).

Forgiveness is not letting an unrepentant sinner off the hook. Rather, it is an eager readiness to extend mercy to those who have wronged us. When we forgive, we free ourselves from the bondage someone’s wrong has created for us. It is impossible to live in complete obedience to God when someone else controls our emotions. Followers of Jesus are to be controlled by nothing but the Holy Spirit (Ephesians 5:18). In order to grow spiritually and live in submission to God’s Word, we must obey even the difficult commands about forgiveness (Luke 6:46).

Forgiveness is often a window through which the world glimpses the mercy of God. As the popular slogan goes, “You may be the only Bible some people ever read.” When we forgive, we model God’s teachings on kindness, mercy, love, and humility. People cannot see Jesus in us when we are walking in bitterness and anger. When all we can talk about is how we were wronged, how someone betrayed us, or the wounds we are carrying, we lose sight of our primary mission, which is to make disciples (Matthew 28:19). Unforgiveness makes us self-focused instead of God-focused and steals our love, peace, and joy (see Galatians 5:22).

Forgiveness comes more easily for some than it does for others, but we are all required to forgive if we want to walk in fellowship with God. Some find it hard to forgive because they have a misunderstanding of what it means to forgive. Forgiveness is not the same as reconciliation. We can forgive from the heart while keeping betrayers at a distance. Forgiveness does not allow unrepentant abusers back into our lives, but it does allow the peace of God back into our lives.

From the cross, Jesus prayed for His murderers: “Father, forgive them” (Luke 23:34). We reflect Jesus when we forgive the ones who wronged us, and for believers being like Jesus is the ultimate goal (Romans 8:29).

For Further Study​

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

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[Patriot]

Does God have a plan for me?​

Answer

Many of God’s plans are detailed throughout the Bible. He has plans for nations, for people groups, and for individuals. Isaiah 46:10–11 summarizes what God wants us to know about His plans: “My purpose will stand, and I will do all that I please. From the east I summon a bird of prey; from a far-off land, a man to fulfill my purpose. What I have said, that I will bring about; what I have planned, that I will do.” It’s one thing to recognize that God has an overarching plan for the world; it is quite another to acknowledge that God has a specific life plan for each person.

Many places in Scripture indicate that God does have a specific plan for each human being. It starts before we are conceived. The Lord told Jeremiah, “Before I formed you in the womb I knew you, before you were born I set you apart; I appointed you as a prophet to the nations” (Jeremiah 1:5). God’s plan was not reactive, a response to Jeremiah’s conception. It was preemptive, implying that God specially formed this male child to accomplish His plan. David underscores this truth: “You created my inmost being; you knit me together in my mother’s womb” (Psalm 139:13). Unborn children are not accidents. They are being formed by their Creator for His purposes. That is one reason abortion is wrong. We have no right to disrespect God’s plan and violate God’s workmanship by killing a child He is in the process of forming.

God’s plan for every human being is that each one comes to know Him and accept His offer of salvation (2 Peter 3:9). He created us for fellowship with Him, and, when we reject the reconciliation He offers, we live at cross purposes with His plan for us. Beyond salvation, God also designed good works for each of us according to our gifts, strengths, and opportunities (Ephesians 2:10). He orchestrated the location and time into which each of us is born (Psalm 139:16). If He knows the number of hairs on our heads, then He knows us better than we know ourselves (Luke 12:7). He knows the gifts, talents, strengths, and weaknesses He gave us, and He knows how we could best use them to make an eternal impact. He gives us opportunities to store up treasure in heaven so that, for all eternity, we can enjoy His reward (Mark 9:41; Matthew 10:41–42).

God’s plan for each person is generally stated in Micah 6:8: “He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?” His plan is for relationship over duties. When we walk in the Spirit (Galatians 5:16, 25), enjoying a loving relationship with the Lord, our actions indicate that closeness. Pleasing Him is our delight. His plan unfolds naturally as we grow in faith, mature in knowledge, and practice obedience with all we understand. As we obey His general plan for His children, we discover His uniquely designed plan for us individually.

We know God’s plan for those who know Him includes reaching others with the good news of salvation (Matthew 28:19; 2 Corinthians 5:20). His plan is for His children to be conformed to the likeness of Jesus Christ (Romans 8:29). He wants us to grow in grace and knowledge (2 Peter 3:18). He wants us to love other Christians the way He loves us (John 13:34). As we follow His Word, we will discover our own spiritual gifts and abilities that specially suit us to serve Him in unique ways (2 Corinthians 12:4–11). God’s plan unfolds in our lives as we use all we have for His glory (1 Corinthians 10:31).

We often become impatient in wondering what God’s plan is for our lives. But it is not as complicated as we make it out to be. God’s plan for us is revealed a little at a time as we follow Him, and His plan may look different in different seasons of life. A young woman may ask God to direct her to His plan and believes college is part of that plan. But halfway through college, she falls ill and must spend the next two years in a convalescent home. Is she now out of God’s plan? Not if her heart is set to obey Him. In that convalescent home, she meets a young man who becomes her husband. They both love the Lord and desire to serve Him and believe that His plan for them is the mission field. They begin preparation, but halfway through the training, she becomes pregnant with a high-risk pregnancy. Did they miss God’s plan? Has the Lord abandoned them? Not at all. Because of their experience caring for a child with special needs, they are able to minister to other families with similar needs. Their mission field looks much different from the one they had envisioned, but it is God’s plan for them. They are able to look back and see His hand in every turn along the way.

God’s plan is rarely a straight shot to a visible goal. His plan requires of us a journey, illustrated so well in Bunyan’s The Pilgrim’s Progress, and that journey may be filled with detours, sudden stops, and confusing turns. But if our hearts are set to obey Him in all that we know to do, then we will be in the center of His will every step of the way.

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]

How can I achieve victory in Jesus?​

Answer

As followers of Jesus Christ, we all want to live a triumphant Christian life. The Bible assures us that God and His Son Jesus are Victors and that believers can share in their victories: “But thanks be to God! He gives us the victory through our Lord Jesus Christ” (1 Corinthians 15:57). In a practical sense, how can we experience the victorious life that has been made possible in Christ? How can we achieve victory in Jesus?

Victory ultimately belongs to the Lord our God (1 Samuel 17:47). Since the days of Israel’s Exodus from Egypt, whenever God’s people depended on Him alone, He gave them victory over their enemies (Exodus 15). Old Testament prophets consistently pointed to a future Savior who would bring the fullest expression of God’s triumph: “Rejoice greatly, Daughter Zion! Shout, Daughter Jerusalem! See, your king comes to you, righteous and victorious, lowly and riding on a donkey, on a colt, the foal of a donkey” (Zechariah 9:9; see also Psalm 110:1). We know these prophecies refer to Jesus Christ, the promised Messiah, who has overcome the world (John 16:33).

Jesus won the supreme victory at the cross. Sin was atoned for, and the power of sin and death was broken (see John 12:31 and 1 Peter 2:24). After Christ’s crucifixion and burial, He rose from the dead three days later, and now we share that victory. Satan thought he had won the ultimate contest with the death of Christ. Instead, that death released our chains, set us free from the prison of sin, and disarmed the supernatural powers of evil: “When you were dead in your sins and in the uncircumcision of your flesh, God made you alive with Christ. He forgave us all our sins, having canceled the charge of our legal indebtedness, which stood against us and condemned us; he has taken it away, nailing it to the cross. And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross” (Colossians 2:13–15).

The key to achieve victory in Jesus is faith in Christ: “For everyone born of God overcomes the world. This is the victory that has overcome the world, even our faith. Who is it that overcomes the world? Only the one who believes that Jesus is the Son of God” (1 John 5:4–5; see also Romans 8:37). The first step to victory in Jesus is accepting Christ as Savior. We receive the Lord by grace through faith, and we live in His victory by grace through faith as well. Our salvation is a gift of God’s grace, and our victory in Jesus is a gift of God’s grace (Ephesians 2:4–8; Galatians 3:3).

What is the extent of Jesus Christ’s victory that He imparts to us? The victory that Jesus shares with us includes victory over the lust of the flesh, the lust of the eyes, and the pride of life (1 John 2:16). Our Lord’s triumph over temptation and sin (Hebrews 4:15; see also Matthew 4:1–11) has become our victory as well: “Those who belong to Christ Jesus have crucified the flesh with its passions and desires” (Galatians 5:24; see also Romans 5:20–21). The apostle John elaborates: “But you know that he appeared so that he might take away our sins. And in him is no sin. No one who lives in him keeps on sinning. No one who continues to sin has either seen him or known him. Dear children, do not let anyone lead you astray. The one who does what is right is righteous, just as he is righteous. The one who does what is sinful is of the devil, because the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the devil’s work” (1 John 3:5–8).

Jesus has overcome Satan and the powers of evil (John 14:30; 16:11; Mark 1:23–27; Luke 4:33–36), and He shares that victory with us. Jesus says, “I saw Satan fall like lightning from heaven. I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you” (Luke 10:18–19; see also Ephesians 1:21–22). The writer of Hebrews explains that Jesus took on flesh and blood and shared in our humanity “so that by his death he might break the power of him who holds the power of death—that is, the devil—and free those who all their lives were held in slavery by their fear of death” (Hebrews 2:14–15). We need not fear death or the devil because we share in Jesus Christ’s victory over them (Acts 2:24; Romans 6:9; 8:38–39; 2 Timothy 1:10; Revelation 1:18).

As long as we remain in this fallen world, we’ll still have struggles to overcome and battles to fight. At times we will fall and fail. But we continue to get back up, asking God to equip us with His grace and power to overcome (2 Corinthians 12:9). As believers, we fight our battles in the spiritual realm, on our knees: “For though we live in the world, we do not wage war as the world does. The weapons we fight with are not the weapons of the world. On the contrary, they have divine power to demolish strongholds” (2 Corinthians 10:3–4). God has given us spiritual armor to protect us from the powers of darkness that wage war against us (Ephesians 6:10–20).

Victory in Jesus is real and attainable now because our Lord Jesus has defeated Satan and every evil power of the world. We achieve victory in Jesus by resting in Christ (Matthew 11:28) and trusting Him to triumph for us (Romans 5:17). While we remain on earth, the Lord reigns victorious through those who have been delivered from the kingdom of darkness and translated into His glorious kingdom of light (1 Peter 2:9). However, a day will come when the victories of Jesus will be fully realized and celebrated in the new heavens and earth: “He will swallow up death forever. The Sovereign LORD will wipe away the tears from all faces; he will remove his people’s disgrace from all the earth. The LORD has spoken” (Isaiah 25:8).

For Further Study​

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

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