₦airaland Forum

There is perhaps no more hotly debated issue in the church today than that of women serving as pastors. As a result, it is important to not see this issue as men versus women. There are women who believe women should not serve as pastors and that the Bible places restrictions on the ministry of women, and there are men who believe women can serve as pastors and that there are no restrictions on women in ministry. This is not a matter of chauvinism or discrimination. It is an issue of biblical interpretation.

The Word of God proclaims, “A woman should learn in quietness and full submission. I do not permit a woman to teach or to have authority over a man; she must be silent” (1 Timothy 2:11–12). In the church, God assigns different roles to men and women. This is a result of the way mankind was created and the way in which sin entered the world (1 Timothy 2:13–14). God, through the apostle Paul, restricts women from serving in roles of teaching and/or having spiritual authority over men. This precludes women from serving as pastors over men, since pastoring definitely includes preaching, teaching publicly, and exercising spiritual authority.

There are many objections to this view of women in pastoral ministry. A common one is that Paul restricts women from teaching because in the first century, women were typically uneducated. However, 1 Timothy 2:11–14 nowhere mentions educational status. If education were a qualification for ministry, then the majority of Jesus’ disciples would not have been qualified. A second common objection is that Paul only restricted the women of Ephesus from teaching men (1 Timothy was written to Timothy, the pastor of the church in Ephesus). Ephesus was known for its temple to Artemis, and women were the authorities in that branch of paganism—therefore, the theory goes, Paul was only reacting against the female-led customs of the Ephesian idolaters, and the church needed to be different. However, the book of 1 Timothy nowhere mentions Artemis, nor does Paul mention the standard practice of Artemis worshipers as a reason for the restrictions in 1 Timothy 2:11–12.

A third objection is that Paul is only referring to husbands and wives, not men and women in general. The Greek words for “woman” and “man” in 1 Timothy 2 could refer to husbands and wives; however, the basic meaning of the words is broader than that. Further, the same Greek words are used in verses 8–10. Are only husbands to lift up holy hands in prayer without anger and disputing (verse ? Are only wives to dress modestly, have good deeds, and worship God (verses 9–10)? Of course not. Verses 8–10 clearly refer to all men and women, not just husbands and wives. There is nothing in the context that would indicate a narrowing to husbands and wives in verses 11–14.

Yet another objection to this interpretation of women in pastoral ministry references women in positions of leadership in the Bible, specifically Miriam, Deborah, and Huldah in the Old Testament. It is true that these women were chosen by God for special service to Him and that they stand as models of faith, courage, and, yes, leadership. However, the authority of women in the Old Testament is not relevant to the issue of pastors in the church. The New Testament Epistles present a new paradigm for God’s people—the church, the body of Christ—and that paradigm involves an authority structure unique to the church, not for the nation of Israel or any other Old Testament entity.

Similar arguments are made using Priscilla and Phoebe in the New Testament. In Acts 18, Priscilla and Aquila are presented as faithful ministers for Christ. In verse 18, Priscilla’s name is mentioned first, suggesting to some that she was more prominent in ministry than her husband. (The detail of whose name comes first is probably inconsequential, because in verses 2 and 26 the order is reversed from that of verse 18.) Did Priscilla and her husband teach the gospel of Jesus Christ to Apollos? Yes, in their home they “explained to him the way of God more adequately” (Acts 18:26). Does the Bible ever say that Priscilla pastored a church or taught publicly or became the spiritual leader of a congregation of saints? No. As far as we know, Priscilla was not involved in ministry activity in contradiction to 1 Timothy 2:11–14.

In Romans 16:1, Phoebe is called a “deacon” (or “servant”) in the church and is highly commended by Paul. But, as with Priscilla, there is nothing in Scripture to indicate that Phoebe was a pastor or a teacher of men in the church. “Able to teach” is given as a qualification for elders, but not for deacons (1 Timothy 3:1–13; Titus 1:6–9).

The structure of 1 Timothy 2:11–14 makes the reason why women cannot be pastors perfectly clear. Verse 13 begins with “for,” giving the “cause” of Paul’s statement in verses 11–12. Why should women not teach or have authority over men? Because “Adam was created first, then Eve. And Adam was not the one deceived; it was the woman who was deceived” (verses 13–14). God created Adam first and then created Eve to be a “helper” for Adam. The order of creation has universal application in the family (Ephesians 5:22–33) and in the church.

The fact that Eve was deceived is also given as a reason for women not serving as pastors or having spiritual authority over men (1 Timothy 2:14). This does not mean that women are gullible or that they are all more easily deceived than men. If all women are more easily deceived, why would they be allowed to teach children (who are easily deceived) and other women (who are supposedly more easily deceived)? The text simply says that women are not to teach men or have spiritual authority over men because Eve was deceived. God has chosen to give men the primary teaching authority in the church.

Many women excel in gifts of hospitality, mercy, teaching, evangelism, and helping/serving. Much of the ministry of the local church depends on women. Women in the church are not restricted from public praying or prophesying (1 Corinthians 11:5), only from having spiritual teaching authority over men. The Bible nowhere restricts women from exercising the gifts of the Holy Spirit (1 Corinthians 12). Women, just as much as men, are called to minister to others, to demonstrate the fruit of the Spirit (Galatians 5:22–23), and to proclaim the gospel to the lost (Matthew 28:18–20; Acts 1:8; 1 Peter 3:15).

God has ordained that only men are to serve in positions of spiritual teaching authority in the church. This does not imply men are better teachers or that women are inferior or less intelligent. It is simply the way God designed the church to function. Men are to set the example in spiritual leadership—in their lives and through their words. Women are also to set an example in their lives, but in a different way (1 Peter 3:1-6). Women are encouraged to teach other women (Titus 2:3–5). The Bible also does not restrict women from teaching children. The only activity women are restricted from is teaching or having spiritual authority over men. This bars women from serving as pastors to men. This does not make women less important, by any means; rather, it gives them a ministry focus more in agreement with God’s design.

Tragedy of Testimony.

"Plane crashes, 251 people die, 1 person survives, people say 'God has a plan' for the one survivor... and no one finds that weird?"

The above is a viral comment over the Air India crash by an X user. Firstly, as a rational human being I find it weird. Yes, it is weird to say God could save all 252 people but saved only 1 because he has a 'plan' for him. If that doesn't sound weird to a rational being, that being is not rational. What kind of plan is that? Does it mean the plan wouldn't hold if all on board got saved from death?

It becomes even weirder if that one person goes to church (assuming he is a Christian) to give public testimony of how God 'miraculously' made him the lone survivor of a crash that took 251 lives, to the applause of the congregation. Rationally, such a testimony is problematic.

Folks who usually get carried away by such testimonies lack the mental capacity for deep reflection and introspection. I wouldn't allow my pulpit for such testimonies, not because it is wrong to acknowledge God's goodness to that one survivor or beneficiary, but for the fact that what that occasion calls for is introspection and reflection.

When some People rushed to Jesus to tell him about the Galileans whose blood Pilate mingled with their sacrifices, Jesus didn't tell them to praise God and do thanksgiving for not being among the unfortunate ones, he told them it's time for sober reflection and repentance. I can loudly and confidently tell you that some testimonies are senseless, they turn moments of sober reflection into samba vibrations.

Such testimonies come from the mentality of "you will succeed where others fail" "Your case is different" and other brainwashing, simplistic and feel good nonsense spewed by some preachers, cheered by an unthinking crowd of excited worshippers.

I think that the most rational and spiritual thing to do is focus on helping the griefing families to bear their loss and heal from the hurt. Every utterance and gesture should focus on this. Then is the necessity of investigation into the crash and how to forestall future occurrence. If there are safety and personal skills the individual who survived exercised, it should be made public for others to learn.

On an individual level, the lone survivor has every reason to give thanks to God, in fact, that's the most pious thing to do. If the person is a believer, he or she and the church they belong should avoid any fanfare about the thanksgiving.

Finally, such tragedy would be an opportunity to reflect and teach believers about the age long problem of evil. "If God has the power to save people from accident, why doesn't he do it? Or why save just one person out of 252? If God is good, he won't allow tragedies like that to heaven. If God is all powerful, he should be able to stop tragedies like that from happening. If such tragedies happen, then either God is good but not powerful or he is powerful but not good". Ladies and gentlemen, I just gave you one of the classic formulations of the problem of evil.

Maybe someday we will delve into the arguments and counter arguments by atheists and theists alike on this vexatious issue.
For now, it suffices to say that every moment of tragedy is a time for reflection and offering of consolation to direct victims rather than rumbunctious testimonies.

That plane crash is a tragedy and not a miracle. However, it is a tragedy that cannot erase the miracle of the lone survivor, the miracle of life on earth, an earth that is in a cosmos that is expanding faster than that aircraft and hasn't crashed. To God be the glory.

The church is called “the flock of God” (1 Peter 5:2), “God’s heritage” (1 Peter 5:3), and “the church of God” (Acts 20:28). Jesus is “the head of the church” (Ephesians 5:23) and “the chief Shepherd” (1 Peter 5:4). The church rightly belongs to Christ, and He is the authority over it (Matthew 16:18). This is just as true of the local church as of the universal Body of Christ.

God’s blueprint for building His church includes using men in the office of pastor. The pastor is first an elder, and, along with the other elders, the pastor is responsible to do the following:

1) Oversee the church (1 Timothy 3:1). The primary meaning of the word bishop is “overseer.” The general oversight of the ministry and operation of the church is the responsibility of the pastor and the other elders. This would include the handling of finances within the church (Acts 11:30).

2) Rule over the church (1 Timothy 5:17). The word translated “rule” literally means “to stand before.” The idea is to lead or to attend to, with an emphasis on being a diligent caretaker. This would include the responsibility to exercise church discipline and reprove those who err from the faith (Matthew 18:15–17; 1 Corinthians 5:11–13).

3) Feed the church (1 Peter 5:2). Literally, the word pastor means “shepherd.” The pastor has a duty to “feed the flock” with God’s Word and to lead them in the proper way.

4) Guard the doctrine of the church (Titus 1:9). The teaching of the apostles was to be committed to “faithful men” who would teach others also (2 Timothy 2:2). Preserving the integrity of the gospel is one of the pastor’s highest callings.

Some pastors consider the title “overseer” as a command to have their hand in everything. Whether it’s running the sound system or selecting songs for Sunday or picking out drapes for the nursery, some pastors feel it their duty to be involved in every decision. Not only is this exhausting for the pastor, who finds himself in every committee meeting, it’s also hampering others from using their gifts in the church. A pastor can oversee and delegate at the same time. In addition, the biblical model of a plurality of elders, along with deacons appointed to assist the pastor and elders, precludes the pastorate from becoming a “one-man show.”

The command to “rule” the church is sometimes taken to extremes as well. A pastor’s official responsibility is to govern the church along with the elders, and his focus should be primarily spiritual, attending to matters such as edifying believers and equipping the saints to do the work of the ministry (Ephesians 4:12). We have heard of pastors who seem more dictatorial than shepherd-like, requiring those under their authority to seek their permission before making an investment, going on vacation, etc. Such men, it seems to us, simply desire control and are unfit to rule the church of God (see 3 John 1:9–10).

First Peter 5:3 contains a wonderful description of a balanced pastoral ministry: “Neither as being lords over God’s heritage, but being examples to the flock.” The pastor’s authority is not something to be “lorded over” the church; rather, a pastor is to be an example of truth, love, and godliness for God’s flock to follow. (See also 1 Timothy 4:12.) A pastor is “the steward of God” (Titus 1:7), and he is answerable to God for his leadership in the church.

"Laying on of hands" is a biblical action; however, there is no biblical mandate requiring the physical laying on of hands for a particular spiritual ministry. Jesus certainly laid His hands on many of those He healed; however, He also healed without laying His hands on people. In fact, there were times when He was nowhere in the vicinity of those He healed. Matthew 8:8 describes Jesus healing the servant of the centurion without going near the centurion’s house.

Here are two instances to consider: in one case the Holy Spirit bestows the gift of speaking in tongues with the act of an apostle's laying on of hands, and in the other case He does so without the laying on of hands, but simply through the apostle's preaching.

"Paul said, ‘John's baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus.’ On hearing this, they were baptized into the name of the Lord Jesus. When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied" (Acts 19:4-6).

"While Peter was still speaking these words, the Holy Spirit came on all who heard the message. The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on the Gentiles. For they heard them speaking in tongues and praising God" (Acts 10:44-46).

First Timothy 5:22 says, "Do not be hasty in the laying on of hands, and do not share in the sins of others. Keep yourself pure." The thought here is not so much in cautioning the physical action of laying on of hands but to urge care in bestowing the responsibility of spiritual leadership (however it is done). It is not to be done "suddenly" or without due consideration.

Undoubtedly, the laying on of hands in the early church was a means of connecting the message with the messenger, or the spiritual gift with the gifted giver. It provided a "sign" authenticating him through whom the physical manifestation of a spiritual gift was bestowed. We need to understand very carefully that there are no magical biblical formulas for the ministry of the church. Laying on of hands has no power in itself. Laying on of hands is only used by God when it is done in agreement with God's Word.

Koinonia is a Greek word that occurs 20 times in the Bible. Koinonia's primary meaning is "fellowship, sharing in common, communion." The first occurrence of koinonia is Acts 2:42, "They devoted themselves to the apostles' teaching and to the fellowship, to the breaking of bread and to prayer." Christian fellowship is a key aspect of the Christian life. Believers in Christ are to come together in love, faith, and encouragement. That is the essence of koinonia.

Philippians 2:1-2 declares, "If you have any encouragement from being united with Christ, if any comfort from his love, if any fellowship with the Spirit, if any tenderness and compassion, then make my joy complete by being like-minded, having the same love, being one in spirit and purpose." Koinonia is being in agreement with one another, being united in purpose, and serving alongside each other. Our koinonia with each other is based on our common koinonia with Jesus Christ. First John 1:6-7 says, "If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth. But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin."

A powerful example of what koinonia should look like can be found in a study of the phrase "one another" in the Bible. Scripture commands us to be devoted to one another (Romans 12:10), honor one another (Romans 12:10), live in harmony with one another (Romans 12:16; 1 Peter 3:, accept one another (Romans 15:7), serve one another in love (Galatians 5:13), be kind and compassionate to one another (Ephesians 4:32), admonish one another (Colossians 3:16), encourage one another (1 Thessalonians 5:11; Hebrews 3:13), spur one another on toward love and good deeds (Hebrews 10:24), offer hospitality (1 Peter 4:9), and love one another (1 Peter 1:22; 1 John 3:11; 3:23; 4:7; 4:11-12). That is what true biblical koinonia should look like.

The phrase “forgive and forget” is not found in the Bible. However, there are numerous verses commanding us to “forgive one another” (e.g., Matthew 6:14 and Ephesians 4:32). A Christian who is not willing to forgive others will find his fellowship with God hindered (Matthew 6:15) and can reap bitterness and the loss of reward (Hebrews 12:14–15; 2 John 1:.

Forgiveness is a decision of the will. Since God commands us to forgive, we must make a conscious choice to obey God and forgive. The offender may not desire forgiveness and may not ever change, but that doesn’t negate God’s desire that we possess a forgiving spirit (Matthew 5:44). Ideally, the offender will seek reconciliation, but, if not, the one wronged can still make a decision to forgive.

Of course, it is impossible to truly forget sins that have been committed against us. We cannot selectively “delete” events from our memory. The Bible states that God does not “remember” our wickedness (Hebrews 8:12). But God is still all-knowing. God remembers that we have “sinned and fall short of the glory of God” (Romans 3:23). But, having been forgiven, we are positionally (or judicially) justified. Heaven is ours, as if our sin had never occurred. If we belong to Him through faith in Christ, God does not condemn us for our sins (Romans 8:1). In that sense God “forgives and forgets.”

If by “forgive and forget” one means, “I choose to forgive the offender for the sake of Christ and move on with my life,” then this is a wise and godly course of action. As much as possible, we should forget what is behind and strive toward what is ahead (Philippians 3:13). We should forgive each other “just as in Christ God forgave” (Ephesians 4:32). We must not allow a root of bitterness to spring up in our hearts (Hebrews 12:15).

However, if by “forgive and forget” one means, “I will act as if the sin had never occurred and live as if I don’t remember it,” then we can run into trouble. For example, a rape victim can choose to forgive the rapist, but that does not mean she should act as if that sin had never happened. To spend time alone with the rapist, especially if he is unrepentant, is not what Scripture teaches. Forgiveness involves not holding a sin against a person any longer, but forgiveness is different from trust. It is wise to take precautions, and sometimes the dynamics of a relationship will have to change. “The prudent see danger and take refuge, / but the simple keep going and pay the penalty” (Proverbs 22:3). Jesus told His followers to “be as shrewd as snakes and as innocent as doves” (Matthew 10:16). In the context of keeping company with unrepentant sinners, we must be “innocent” (willing to forgive) yet at the same time “shrewd” (being cautious).

The ideal is for the offender to truly repent of the sin and for the offended to forgive and forget. The Bible tells us true repentance will result in a change of actions (Luke 3:8–14; Acts 3:19) and that love keeps no record of wrongs (1 Corinthians 13:5) and covers a multitude of sins (1 Peter 4:. However, changing hearts is God’s business, and, until an offender has a true, supernatural heart change, it is only wise to limit the level of trust one places in that person. Being cautious doesn’t mean we haven’t forgiven. It simply means we are not God and we cannot see that person’s heart.

There is nothing inherently wrong with reading or reciting a pre-written prayer—as long as the prayer doesn’t contradict Scripture. Writing down a prayer before delivering it publicly can aid a speaker in saying exactly what he or she means to say, lessening the possibility of distractions due to poor wording or mental lapses. Even if the prayer is written by someone else, reading it as one’s own prayer to God is not wrong, per se. God is most interested in the condition of our hearts when we pray: are we focused on Him instead of on ourselves? Are we using prayer as a means of talking to Him and fellowshipping with Him?

Jesus encourages us to cry out to God day and night (Luke 18:7), to pray with humility (Luke 18:9–14), and to ask for things that glorify God so that we can experience His joy (John 16:24). The psalmist said, “Pour out your hearts to him, for God is our refuge” (Psalm 62:. The point of prayer is to develop a closer relationship with God, to rely on Him more, and to submit to His will. He wants us to be intertwined with Him; connected like branches are to a vine: “Abide in Me,” Jesus says (John 15:4). As we learn more about God’s character and fall more in love with Him, our prayers become more heartfelt and natural. God isn’t concerned about the words we use when we pray; He’s not looking for eloquence. A prayer can be as simple as Peter’s cry to Jesus when he was sinking in the sea: “Lord, save me!” (Matthew 14:30).

Scripture contains many written prayers, and many people have found it helpful to pray some of those inspired prayers back to God as their own personal prayers. There is nothing wrong with this. Often, when we don’t know what to pray, Scripture can give us the words. The book of Psalms contains hundreds of prayers, and many of them have already put our thoughts into words. When a believer is under spiritual attack, for example, he might pray the words of Psalm 70. The goal is to pray specific Scriptures that express what is in our hearts.

Jesus taught His disciples a model prayer that’s recorded in Scripture (see Matthew 6:9–13 and Luke 11:2–4). At churches of various denominations, pastors lead congregations in reciting the Lord’s Prayer together, and there’s nothing objectionable about this. When a group of people have learned a prayer and recite it together, they develop a sense of unity and fellowship, which is pleasing to God. But, ultimately, the Lord’s Prayer was intended as a pattern for our prayers rather than something to regularly recite to God.

Singing a song to the Lord can also be a form of praying a pre-written prayer. Many of the old hymns are addressed to the Lord: “Cleanse Me,” “Take My Life and Let It Be,” and “Thank You, Lord” serve as prayers in their own right. Many modern songs do the same: “Blessed Be Your Name,” “Awesome God,” and “Lord, I Lift Your Name on High” are some examples.

One concern with praying a pre-written prayer is that we can run through the words unthinkingly. Praying prayers by rote is not usually beneficial to the one offering the prayer, and it runs the risk of becoming “meaningless repetition” (Matthew 6:7, NASB). Praying prayers written by other people can be a helpful tool in oratory, but it carries the danger of being impersonal. John Bunyan, the author of The Pilgrim’s Progress, spent twelve years in prison because he refused to use the Book of Common Prayer in his church, believing that such pre-written prayers were unbiblical insofar as they were used as a substitute for people’s own prayers from the heart: “He that hath his understanding opened by the Spirit needs not so to be taught of other men’s prayers, as that he cannot pray without them” (A Discourse Touching Prayer, 1663). “In prayer,” said Bunyan, “it is better to have a heart without words, than words without a heart.”

The bottom line? Pray to connect your heart with God’s. If that involves praying pre-written prayers on occasion, use that tool. Guard against using written prayers as a replacement for your own heartfelt communication with God. And keep the conversation between you and God going (1 Thessalonians 5:17).

Countless stories could be cited of diseases cured, exams passed, repentance and forgiveness granted, relationships restored, hungry children fed, bills paid and lives and souls saved through the efficacy of prayer. So, yes, there is plenty of evidence that God answers prayer. Most of the evidence is anecdotal and personal, however, and that bothers many who think of “evidence” only as that which is observable, measureable, and reproducible.

Scripture clearly teaches that prayers are answered. James 5:16 states that “the prayer of a righteous person is powerful and effective.” Jesus taught His disciples that “if you remain in me and my words remain in you, ask whatever you wish, and it will be done for you” (John 15:7). First John 3:22 echoes this truth, saying that we “receive from him anything we ask, because we keep his commands and do what pleases him.”

Scripture, moreover, is replete with stories of answered prayer. Elijah’s prayer for fire from heaven (2 Kings 1:12), Hezekiah’s prayer for deliverance (2 Kings 19:19), and the apostles’ prayer for boldness (Acts 4:29) are just three examples. Since these accounts were written by eyewitnesses to the events, they constitute clear evidence of answered prayer. One might, of course, counter that Scripture does not present observable evidence in the “scientific” sense. However, no statement of Scripture has ever been conclusively disproved, so there is no reason to doubt its testimony. In fact, labeling some kinds of evidence as “scientific” and other kinds as “non-scientific” is a fuzzy and artificial distinction at best. Such a distinction can only be made a priori, i.e., prior to the evaluation of the data. In other words, the choice to evaluate the efficacy of prayer only in light of observable evidence is not a choice motivated by the data but by prior philosophical commitments. When this arbitrary restriction is relaxed, the biblical data speaks clearly for itself.

Occasionally, a group of researchers will conduct a scientific study on the efficacy of prayer. Their findings are usually that prayer has no effect (or possibly even a negative effect) on, for instance, the average recovery time of people in medical care. How are we to understand the results of studies such as these? Are there any biblical reasons for unanswered prayer?

Psalm 66:18 says, “If I regard wickedness in my heart, the Lord will not hear” (NASB). Likewise, 1 John 5:15 qualifies our receiving “anything we ask” with our obedience to God’s commands. James notes that “when you ask, you do not receive, because you ask with wrong motives” (4:3). So, a couple reasons for unanswered prayer are unconfessed sin and wrong motivations.

Another reason for unanswered prayer is lack of faith: “When you ask, you must believe and not doubt, because the one who doubts is like a wave of the sea, blown and tossed by the wind. That person should not expect to receive anything from the Lord” (James 1:6-7). Hebrews 11:6 also identifies faith as a necessary condition for a relationship with God, something always mediated by prayer in the name of Christ: “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.” Faith, then, is necessary for answered prayer.

Finally, some critics of Christianity make the case that, since Jesus instructs His disciples to “ask whatever you wish,” all prayers should be answered. However, such criticisms completely ignore the conditions to the promise in the first part of the verse: “If you remain in me and my words remain in you.” This is clearly a prescription for praying within the will of God; in other words, genuine prayer which God always answers is, in fact, that sort which requests, explicitly or implicitly, that God’s will be accomplished. The will of the petitioner is secondary. Jesus Himself prayed this way in Gethsemane (Luke 22:42). The humble prayer of faith allows that the prayer may be answered with a “no”; anyone not offering such a prayer—anyone who demands to be answered—has no right to expect an answer.

Another reason why so many studies report the inefficacy of prayer is that it is impossible to eliminate the variables associated with the spiritual condition of those praying (is the petitioner even a believer?), the motivation for which they offer the prayer (is it to provide evidence or because the Holy Spirit has moved them to pray?), the way in which they offer their prayer (are they praying a formulaic expression or intentionally bringing requests to God?), and so on.

Even if all such lurking variables could be eliminated, one overarching problem would remain: if prayer could be tested empirically and forced to yield conclusive results, it would obviate the need for faith. We cannot “discover” God through empirical observations; we come to Him by faith. God is not so clumsy that He should reveal Himself in ways He did not intend. “He who comes to God must believe that He is” (that is, that He exists). Faith is the prerequisite and the priority.

Does God answer prayer? Ask any believer, and you will know the answer. Every changed life of every believer is proof positive that God answers prayer.

Do not engage in this sinful act. Run for your life. I pray for grace to overcome such temptations. Amen

What can a married couple do to ensure that their marriage will last? The first and most important issue is one of obedience to God and His Word. This is a principle that should be in force before the marriage begins. God says, “Do two walk together unless they have agreed to do so?” (Amos 3:3). For the born-again believer, this means not beginning a close relationship with anyone who is not also a believer. “Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness?” (2 Corinthians 6:14). If this one principle were followed, it would save a lot of heartache and suffering later in marriages.

Another principle that would protect the longevity of a marriage is that the husband should obey God and love, honor, and protect his wife as he would his own body (Ephesians 5:25–31). The corresponding principle is that the wife should obey God and submit to her own husband “as to the Lord” (Ephesians 5:22). The marriage between a man and a woman is a picture of the relationship between Christ and the church. Christ gave Himself for the church, and He loves, honors, and protects her as His “bride” (Revelation 19:7–9).

Building on the foundation of a godly marriage, many couples find practical ways to help make their marriages last: spending quality time together; saying, “I love you” often; being kind; showing affection; offering compliments; going on dates; writing notes; giving gifts; and being ready to forgive, for example. All these actions are encompassed by the Bible’s instructions to husbands and wives.

When God brought Eve to Adam in the first marriage, she was made from his “flesh and bone” (Genesis 2:21) and they became “one flesh” (Genesis 2:23–24). Becoming one flesh means more than just a physical union. It means a meeting of the mind and soul to form one unit. This relationship goes far beyond sensual or emotional attraction and into the realm of spiritual “oneness” that can only be found as both partners surrender to God and each other. This relationship is not centered on “me and my” but on “us and our.” This is one of the secrets to a lasting marriage.

Making a marriage last for a lifetime is something both partners have to make a priority. Couples whose marriages last celebrate their commitment to each other. Many couples make it a point not to even speak of divorce, even in anger. Solidifying one’s vertical relationship with God goes a long way toward ensuring the horizontal relationship between a husband and wife is a lasting, God-honoring one.

A couple who desires their marriage to last must learn how to deal with problems. Prayer, Bible study, and mutual encouragement are good. And there is nothing wrong with seeking outside help; in fact, one of the purposes of the church is to “spur one another on toward love and good deeds” (Hebrews 10:24). A struggling couple should seek advice from an older Christian couple, a pastor, or a biblical marriage counsellor.

What makes sexual sin such a big deal?

Modern culture has tried to redefine sexuality as a personal right to be exercised any way an individual wishes. Sexual behavior is considered a personal choice, akin to the decision of whether to buy a house or rent a condo. At the same time, popular opinion has all but removed the word sin from our culture’s vocabulary. The only sexual expression considered “wrong” is what is deemed distasteful to the definer. However, social acceptability varies so greatly that even the vilest of acts would be considered justified by many. So, before we can determine why sexual sin is such a big deal, we have to define sexual sin.

Fortunately, man has never been given the privilege of defining sin. The One who created sexuality also has the right to set the boundaries for it, and the Bible is clear about the guidelines. When God created the first man, Adam, and brought to him the first woman, Eve, He joined them together in marriage and pronounced it “very good” (Genesis 1:31; 2:18, 24). At that time, God introduced sexuality and set the boundaries for its expression. God created a union between a husband and wife that He called “becoming one flesh” (Genesis 2:24; Matthew 19:6; Mark 10:8; Ephesians 5:31). He then defined any sexual activity outside of the husband-wife relationship as a violation of His gift. Fornication, homosexuality, pornography, and lust are all violations of God’s intent when He created the sexual act (1 Corinthians 6:9,18; Galatians 5:19-20; Jude 1:7; Matthew 5:28; Hebrews 13:4).

So why is the violation of those boundaries such a big deal? The first clue lies in Genesis 2:24 with the words “one flesh.” There is great unifying power within the sexual union. God designed it to involve not only bodies but hearts and lives. Sex was designed to consummate the lifetime union between a man and woman. Jesus said, “What God has joined together let no one separate” (Matthew 19:6; Mark 10:9). He designed male and female bodies differently so that they could come together in an act of physical intimacy that joins them together for life. They “are no longer two, but one flesh” (Mark 10:. The act of becoming one creates a new entity: a family. This powerful force also brings forth new life (Genesis 4:25). The human race can only be propagated by the coming together of a man and a woman. And, within marriage, God blesses it (Genesis 1:28; 9:27; Psalm 17:3). Sex is a gift to a husband and wife to make their relationship unique among all other relationships.

However, what God creates as good, Satan perverts. Satan began his insidious defilement in the Garden of Eden with the words “Has God said?” (Genesis 3:1). And that challenge to the authority of God continues still. When we use sexuality for entertainment or to satisfy lust, we cheapen the beauty of this powerful gift and defy the One who designed it. We also reap the consequences of our sin. Our sexual disobedience has produced a world staggering under the weight of disease, abortion, perversion, child molestation, addiction, and sexual exploitation. God created boundaries for our good so that we could enjoy His gift as it was designed to be enjoyed.

Electricity is a powerful and helpful thing if used correctly. However, misused or abused, electricity can be deadly. The same is true of sexuality. Misused, sex is also deadly. Abusing God’s gift produces problems such as abortion, poverty, rape, adultery, divorce, pornography, and children growing up without fathers. Sexual sin begins with temptation, as all sin does. When we refuse to acknowledge God’s boundaries, we allow lust to dictate our choices. And lust never leads in the right direction. James 1:13-15 says, “Let no one say when he is tempted, ‘I am being tempted by God’; for God cannot be tempted by evil, and He Himself does not tempt anyone. But each one is tempted when he is carried away and enticed by his own lust. Then when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death.”

Another reason sexual sin is such a big deal is that it destroys the picture of the unbreakable covenant God has with His people. The Bible uses marriage as a metaphor to describe the covenant relationship Jesus has with His “bride,” those whom He has bought with His own blood (Revelation 19:7; 2 Corinthians 11:2). In the Old Testament, God often compared rebellious Israel to a wayward wife, using adultery as a picture of the most heinous of sins (Jeremiah 3:6). God created the sex act to be a consummation of a covenant relationship—a covenant in which God has participated (Malachi 2:14; Matthew 19:6; Mark 10:9). The marriage covenant illustrates God’s unbreakable covenant with us. To engage in sex outside of marriage violates God’s intention and brings serious consequences.

Sexual sin defiles more than just our physical bodies (1 Corinthians 6:18). It has spiritual significance. Almost every book of the Bible renounces sexual immorality, indicating that God considers it a grave sin. Committing sexual sin is directly opposed to God’s will to sanctify us (1 Thessalonians 4:3).

Romans 13:13–14 outlines the life God desires us to live: “Let us behave decently, as in the daytime, not in carousing and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. Rather, clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the flesh.” Sexual sin is one more way people gratify the flesh rather than walk in the Spirit (Galatians 5:16). Jesus said that the “pure in heart” will “see God” (Matthew 5:. Unrepentant sexual sin defiles the heart, making it impossible to experience the power of the Holy Spirit in our lives. If we wish to be pure in heart, we cannot engage in sexual sin.

How can I help someone who is suicidal?

The threat of suicide is frightening and should be taken seriously. Many times, such a threat is merely a cry for help. Those with suicidal thoughts may be so distraught that they cannot imagine life improving, and they simply want the pain to go away. Suicide may seem the only alternative, yet the mention of it is often a desperate attempt to get the attention of someone who may be able to stop the pain.

Suicide is sin, so anyone contemplating it needs to remember that (Matthew 5:21–22). Human beings are God’s creation, and none of us have the right to murder God’s creation, even if we make ourselves the victim. Suicide is telling God that He doesn’t know what He is doing and does not understand how hard life is. Psalm 139:16 says that “all the days ordained for me were written in your book before one of them came to be.” God sets the length of our lives, not us. Before we can help someone who is suicidal, we need to have a clear understanding that suicide is never a good option.

When a friend or family member hints that he is contemplating suicide, we should urge him to see a doctor. Many times, depression or some physical problem may be at the root of the suicidal thoughts. Proper medical treatment may alleviate the suicidal thoughts and return the person to healthy thinking. Physicians can also refer the suicidal person to a mental health professional for evaluation and treatment. Medication and talk therapy have helped many people abandon suicidal thoughts and return to their lives. A concerned friend or family member should keep a close watch on the suicidal person to make sure she is following through on the suggestions. Often suicidal people don’t care enough about their own lives to pursue help, so loving friends and family should step in and make sure the available help is utilized.

When physical and mental health have been addressed, we can help a suicidal person by also addressing his spiritual state. If the person does not profess to follow Christ, her despair could be due to a lack of hope or purpose. A Christian can use this opportunity to share Christ with a suicidal person. When he comes to realize that his life has meaning and his future is in God’s hands, the need to end his life may vanish. If the Christian is unsure how to explain his or her faith, much help is available. Read with the suicidal person explanatory articles on becoming a Christian or being saved.

Sometimes the suicidal person is a Christian and has fallen into such a state of despair that God’s promises seem like fairy tales. This person also needs a medical and mental health evaluation and the presence of a caring friend or loved one. Despite our knowledge that what our suicidal friend is contemplating is sin, this is not the time to be judgmental. No one knows the depth of pain and depression that another is experiencing: “Each heart knows its own bitterness” (Proverbs 14:10). Empty platitudes such as “cheer up!” or “it’s not that bad” do not help. Often, the suicidal Christian is painfully aware of how wrong her desire is, which only adds to the despair.

It may help to empathize with the person, letting him know that he is not alone in feeling so low. Remind her that life comes in seasons, and she won’t always hurt this badly. A new and better season is coming if he can continue to walk through this valley. Direct her to the psalms that express the depths of human emotion. Read with him if he is too despondent to read alone. Psalms such as Psalm 6, 42:11, and 22:1–2, which Jesus quoted on the cross, help put into words our heart’s anguish. Remind her that Jesus knows what such despair feels like and He walked through it for us (Matthew 26:38). The suicidal person is not disappointing God due to feeling bad. Any condemnation is from the enemy, not God (Romans 8:1). We can gently remind her that despair is imagining a future without God in it, and He promises never to leave us (Hebrews 13:5).

We must keep in mind that, regardless of what decision a suicidal person makes, we are not responsible for it. Most of the time, family and friends blame themselves when someone they love commits suicide. This adds to the sorrow, but the blame is misplaced. Loved ones may have tried everything they know to do, but the final decision is not theirs. If someone is determined to end his or her life, there is nothing anyone can say or do to prevent it. We are each held responsible for our own actions. God does not hold us responsible for the choices of another. False guilt is the devil’s tool to steal our joy and future.

Why should we pray for the peace of Jerusalem?

God tells us to pray for the peace of Jerusalem in Psalm 122:6-9: “Pray for the peace of Jerusalem: ‘May those who love you be secure. May there be peace within your walls and security within your citadels.’ For the sake of my brothers and friends, I will say, ‘Peace be within you.’ For the sake of the house of the LORD our God, I will seek your prosperity.” From this passage, we see that praying for peace and good to come to God’s holy city benefits those who pray. God promised blessings on those who bless Israel and curses on those who curse her (Genesis 12:3), and since Jerusalem is depicted as the center of Jewish life, it follows that those who pray for her peace and security will be granted peace themselves.

Praying for the peace of Jerusalem is most appropriate for a city whose name literally means “peaceful” and which is the residence of the God of peace. The phrase “peace be upon Israel” is found also at the end of Psalm 125:5 and 128:6, indicating that it was a common farewell blessing. Further, Jerusalem will be the scene of Christ’s return (Acts 1:11; Zechariah 14:4), and at that time He will establish permanent peace with its walls. All Christians should be eagerly awaiting His return and praying for the time when the Prince of Peace will reign in Jerusalem.

Jesus also said that we should be peacemakers, which would include praying for peace. “Blessed are the peacemakers, for they shall be called sons of God” (Matthew 5:9). And we are commanded to do our best to live at peace with others. “If possible, so far as it depends on you, be at peace with all men” (Romans 12:18). So, God wants us to seek peace among all people, and that would include praying for peace in Jerusalem, especially because of its special place in His heart.

God bless you all.

How often should a married couple have sex?

The Bible doesn't tell us how often a married couple should have sex; it does tell us that a couple is to abstain only when it is a mutual decision. First Corinthians 7:5 tells us, "Do not deprive each other except by mutual consent and for a time, so that you may devote yourselves to prayer. Then come together again so that Satan will not tempt you because of your lack of self-control." So, mutual consent is the "rule" for how often a married couple should have sex. The "rule" is that abstaining from sex must be agreed upon, and that even when it is agreed upon, it should only be for a short time.

Sex should not be withheld or demanded. If one spouse does not want to have sex, the other spouse should agree to abstain. If one spouse wants to have sex, the other spouse should agree. It is all a matter of compromise. We must remember that our bodies belong to our spouses, as 1 Corinthians 7:4 tells us, "The wife's body does not belong to her alone but also to her husband. In the same way, the husband's body does not belong to him alone but also to his wife." Obviously, the "sexual compromise" in marriage must be reasonable. If one spouse desires sex every day, and the other spouse once a month or less, they will have to lovingly and sacrificially agree to a compromise, a middle ground. Studies show that taking into account all age ranges, a typical married couple has sex 2 times per week.

God bless your marriage.

What is the time of Jacob's trouble?

The phrase "the time of Jacob's trouble" is a quote from Jeremiah 30:7 which says, "Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it" (KJV).

In the previous verses of Jeremiah 30, we find that the Lord is speaking to Jeremiah the prophet about Judah and Israel (30:3-4). In verse 3, the Lord promises that one day in the future, He will bring both Judah and Israel back to the land that He had promised their forefathers. Verse 5 describes a time of great fear and trembling. Verse 6 describes this time in a way that pictures men going through the pains of childbirth, again indicating a time of agony. But there is hope for Judah and Israel, for though this is called "the time of Jacob's distress" (NASB), the Lord promises He will save Jacob (referring to Judah and Israel) out of this time of great trouble (verse 7).

In Jeremiah 30:10-11 the Lord says, “‘I will surely save you out of a distant place, your descendants from the land of their exile. Jacob will again have peace and security, and no one will make him afraid. I am with you and will save you,’ declares the LORD.”

Also, the Lord says He will destroy the nations who held Judah and Israel in captivity, and He will never allow Jacob to be completely destroyed. However, it should be noted that the Lord describes this as a time of discipline for His people. He says of Jacob, “Though I completely destroy all the nations among which I scatter you, I will not completely destroy you. I will discipline you but only with justice; I will not let you go entirely unpunished.”

Jeremiah 30:7 says, "That day is great, so that none is like it.” The only time period that fits this description is the period of the Tribulation. This time is unparalleled in history.

Jesus described the Tribulation using some of the same imagery as Jeremiah. In Matthew 24:6-8, He stated that the appearance of false christs, wars and rumors of wars, famines, and earthquakes are "the beginning of birth pains."

Paul, too, described the Tribulation as birth pains. First Thessalonians 5:3 says, "While people are saying, ‘Peace and safety,’ destruction will come on them suddenly, as labor pains on a pregnant woman, and they will not escape." This event follows the Rapture and the removal of the Church, in 4:13-18. In 5:9, Paul reemphasizes the absence of the Church from this time period by saying, "For God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ." The wrath spoken of here is God's judgment on the unbelieving world and His discipline of Israel during the Tribulation.

These “birth pains” are described in detail in Revelation 6-12 Part of the purpose of the Tribulation is to bring Israel back to the Lord.

For those who have received Christ as Savior from sin, the time of Jacob's trouble is something for which we should praise the Lord, for it demonstrates that God keeps His promises. He has promised us eternal life through Christ our Lord, and He has promised land, seed, and blessing to Abraham and his physical descendants. However, before He fulfills those promises, He will lovingly but firmly discipline the nation of Israel so that they return to Him.

God bless you all.

Aaron is best known for his role in the exodus and for being the first of the Levitical, or Aaronic, priesthood. He was born to a family of Levites during Israel's enslavement in Egypt and was Moses' older brother, three years his senior (Exodus 7:7). We are first introduced to Aaron in Exodus 4 when God tells Moses that He will send Aaron, Moses' brother, with him to free the Israelites from Pharaoh.

The Israelites remained in Egypt after Joseph and his generation died, and they became quite numerous. A new Pharaoh feared the Israelites would rise up against the Egyptians, so he put slave masters over them and enacted harsh laws (Exodus 1:8–14). He also ordered the Hebrew midwives to kill all the baby boys as soon as they were born. When the midwives refused, Pharaoh ordered all the people to throw the Hebrew male infants into the Nile. These laws had been enacted by the time Moses was born. Presumably Aaron was born prior to the laws, or he escaped death because the midwives feared God rather than obeyed Pharaoh (Exodus 1:15–22). We read nothing of Aaron until God sends him to the eighty-year-old Moses.

When God spoke to Moses through a burning bush, calling him to go back to Egypt and demand that Pharaoh free the Israelites (Exodus 3—4), Moses gave reasons why he was not a good choice for the job. Moses eventually requested that God send someone else (Exodus 4:13). "Then the LORD’s anger burned against Moses and he said, 'What about your brother, Aaron the Levite? I know he can speak well. He is already on his way to meet you, and he will be glad to see you’" (Exodus 4:14). God went on to tell Moses that Aaron would be Moses' spokesperson (Exodus 4:15–17).

God also spoke to Aaron, telling him to meet Moses in the wilderness. Aaron obediently went. Moses told Aaron what God had said, including God's instructions about the signs they would perform in front of Pharaoh. In Egypt, Moses and Aaron gathered the elders of the Israelites, and Aaron told them what God had said to Moses (Exodus 4:27–31). It is interesting to note how quickly Aaron responded to God in obedience and how he quickly believed what Moses told him. Aaron seemed to be up to the task to which God called him without question, willingly helping his brother and speaking to the people on his behalf. Aaron perhaps also served as an intermediary between Moses and the Israelites, since Moses had been living apart from his people all his life—first in the Egyptian courts and then as a fugitive in Midian.

As the exodus story unfolds, we see both Moses and Aaron before Pharaoh, making their requests for Pharaoh to let the people go and performing many signs. God used Aaron's staff in many of the signs and plagues. The men were obedient to God's instructions, and the Israelites were ultimately freed.

Aaron continued to lead with Moses during the Israelites' desert wandering, serving somewhat as his aid and spokesperson. When the Israelites grumbled against Moses and Aaron (Exodus 16:2), "Moses and Aaron said to all the Israelites, 'In the evening you will know that it was the Lord who brought you out of Egypt, and in the morning you will see the glory of the LORD, because he has heard your grumbling against him. Who are we, that you should grumble against us?'" (Exodus 16:6–. Moses told Aaron to call the people together to come before the Lord, and the glory of the Lord appeared before them in a cloud (Exodus 16:10). It was at this time that God provided quail and manna. God instructed Moses to keep an omer of manna in a jar that would be kept for generations to come; Moses asked Aaron to collect it (Exodus 16:32–35).

In the aftermath of Korah’s rebellion against Moses and Aaron, God performed a miracle to confirm that Aaron and his descendants were indeed chosen to minister before the Lord’s presence. Twelve staffs were collected, one from each tribe. The staff representing the tribe of Levi had Aaron’s name inscribed on it. The staffs were laid in the tabernacle in front of the ark of the covenant overnight, and the next morning Aaron’s staff “had not only sprouted but had budded, blossomed and produced almonds” (Numbers 17:. God commanded Moses to place Aaron’s staff inside the ark as well, saying, “This will put an end to their grumbling against me” (verse 10).

During a battle with the Amelekites, Joshua, the commander of the Israelite army, had victory only when Moses' hands were raised. Moses became fatigued, so Aaron and Hur put a stone under him and held up his hands. In many ways, this is a picture of much of Aaron's service to Moses. He supported his brother, whom God had chosen to lead the Israelites out of captivity.

At Mount Sinai, God warned the people to keep their distance as God met with Moses and gave him the Law. On one of Moses’ ascents, God told him to bring Aaron with him (Exodus 19:24). Later, when Moses stayed on the mountain with God, he put Aaron and Hur in charge to handle any disputes that might arise (Exodus 24:14).

Unfortunately, things did not go well for Aaron while he was in charge. The people became impatient waiting for Moses to return and asked Aaron to make them a god. Seemingly without resistance to the people's urge, Aaron requested their golden jewelry, formed it into the shape of a calf, and created an idol. Aaron even built an altar in front of the calf and announced a festival for it (Exodus 32:1–6). It may seem difficult to understand how a man who had so willingly obeyed God's call to help his brother lead the people out of Egypt, seen God's amazing works firsthand, and just recently seen God on Mount Sinai could do such a thing. Aaron's failure is a demonstration of our human natures. We don't know Aaron's motivation, but it is not hard to imagine that he might have doubted God and feared the people.

When God told Moses what was happening with the people and the golden calf, He threatened to destroy the people and make a great nation out of Moses instead. Moses intervened on behalf of the people and returned to them (Exodus 32:7–18). When Moses actually saw what was occurring, "his anger burned and he threw the tablets out of his hands, breaking them to pieces at the foot of the mountain" (Exodus 32:19). The tablets contained God's covenant; it seems Moses destroyed them not just in a moment of anger, but also because the people had broken the covenant through their disobedience. Moses burned the idol, scattered its ashes in the water, and made the Israelites drink it (Exodus 32:20). When Moses asked Aaron why the people had done this and why he'd led them into it, Aaron was honest about the people's complaining and request for him to make a god, but he was not forthcoming about his own role. Aaron admitted to his collection of their jewelry but claimed that, when he "threw it into the fire, . . . out came this calf!" (Exodus 32:24). "Moses saw that the people were running wild and that Aaron had let them get out of control and so become a laughingstock to their enemies" (Exodus 32:25). Moses called those who were for the Lord to him. The Levites rallied to him, and then Moses instructed them to kill some of the people. Moses, again, interceded for the people. God reassured Moses but also sent a plague on the people for their sin (Exodus 32:33–35).

The golden calf incident was not Aaron's only blunder. In Numbers 12 Aaron and Miriam (Aaron and Moses' sister) oppose Moses: "Miriam and Aaron began to talk against Moses because of his Cushite wife, for he had married a Cushite. ‘Has the Lord spoken only through Moses?' they asked. 'Hasn't he also spoken through us?'" (Numbers 12:1–2). Such pride is not godly, but it is a common danger among leaders; many of us perhaps relate with Aaron. God called the three siblings out to meet Him, defended Moses to Aaron and Miriam, and asked why Aaron and Miriam hadn't been afraid to speak against him. When the cloud from which the Lord spoke lifted, Miriam was leprous. Aaron pleaded with Moses on her behalf; Moses cried out to God, and, after seven days outside the camp, Miriam was healed (Numbers 12:3–16). It is interesting that Miriam suffered leprosy whereas Aaron did not. It is also interesting to see Aaron's plea to Moses, acknowledging his foolish sin and asking him not to allow Miriam to suffer. It seems that Aaron was truly repentant.

Aaron and his sons were appointed by God to be priests for the people, and Aaron was the first high priest. God gave Moses commandments about the priesthood, including how to consecrate priests and what garments they should wear, on Mount Sinai. God told Moses that the priesthood would belong to Aaron and his descendants by lasting ordinance (Exodus 29:9). Aaron was made the high priest, and his family line continued to serve as priests until the destruction of the temple in AD 70. The New Testament book of Hebrews spends much time comparing Jesus' permanent priesthood to the Aaronic priesthood. Priests of the Levitical line had to offer sacrifices for their own sins and sacrifices on behalf of the people continually. Jesus was without sin, and His sacrifice on behalf of the people was made once and is finished (see Hebrews 4—10).

While Aaron's sons did follow him into the priesthood, two of his sons—Nadab and Abihu—were killed by God when they offered "unauthorized fire before the LORD, contrary to his command" (Leviticus 10:1). When Moses told Aaron that this is what God meant when He said He would be proved holy, Aaron remained silent (Leviticus 10:3). Aaron did not try to defend his sons, nor did he accuse God of wrongdoing. It seems Aaron truly understood God's holiness and accepted His judgment on his sons.

Like Moses, Aaron was not permitted to enter the Promised Land due to their sin at Meribah (Numbers 20:23). God instructed Moses, Aaron, and Aaron's son Eleazar to go up Mount Hor. There Eleazer would be made high priest, and Aaron would die (Numbers 20:26–29).

Aaron's life is a demonstration of God's holiness and His grace. Aaron began as an obedient and faithful servant, willingly going to Moses and serving as an intermediary. He also faithfully served as a priest in the sacrificial system God used as a picture for His ultimate plan of salvation in Jesus Christ. Like any other human, Aaron was a sinner. After having seen God's mighty work, he still made the golden calf and led the people in worshipping it. But Aaron seems to have learned and grown, admitting his sin in speaking against Moses and accepting the deaths of his unfaithful sons. From Aaron we learn about serving others, sharing in the responsibility of leadership, and submitting to God.

The first Scriptures that come to mind in regard to selling in the church are Matthew 21:12-13; Mark 11:15-17; and Luke 19:45-46, all of which describe the incidents (there were two) when Jesus "cleansed" the Temple. When He saw the kinds of activities that were being carried on in His Father's house, He became very angry. Clearly, this was not what the Temple was built for.

Jesus regarded both merchants and customers guilty of desecrating the temple. Items being bought and sold included "doves" and other animals for sacrifice (John 2:14). Also present were those who exchanged one currency for another. This was needed because Roman coins and other forms of currency were deemed unacceptable for temple offerings. Evidently, both merchants and money changers were charging such excessive rates that the temple marketplace took on the atmosphere of a thieves" den (vs. 13).

Obviously, selling books, having a raffle, doing fundraising, etc., is different from what was going on in the temple. Jesus was not necessarily angry that they were selling in the temple, but rather that selling was becoming the focus instead of God. Jesus was also angry that the money-changers were taking advantage of people, many of whom were poor, who needed their services. Doves and other animals were required for the offering, and tithes in acceptable currency were also a requirement.

Such is not the case in today's churches. Purchases in a church bookstore, for example, are entirely voluntary. No purchase is necessary to attend worship. If a church does decide to sell something inside the church, it should make sure that the selling does not receive undue attention and does not draw away from worship and the teaching of God's Word. Selling should also never be made "high-pressure."

"Laying on of hands" is a biblical action; however, there is no biblical mandate requiring the physical laying on of hands for a particular spiritual ministry. Jesus certainly laid His hands on many of those He healed; however, He also healed without laying His hands on people. In fact, there were times when He was nowhere in the vicinity of those He healed. Matthew 8:8 describes Jesus healing the servant of the centurion without going near the centurion’s house.

Here are two instances to consider: in one case the Holy Spirit bestows the gift of speaking in tongues with the act of an apostle's laying on of hands, and in the other case He does so without the laying on of hands, but simply through the apostle's preaching.

"Paul said, ‘John's baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus.’ On hearing this, they were baptized into the name of the Lord Jesus. When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied" (Acts 19:4-6).

"While Peter was still speaking these words, the Holy Spirit came on all who heard the message. The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on the Gentiles. For they heard them speaking in tongues and praising God" (Acts 10:44-46).

First Timothy 5:22 says, "Do not be hasty in the laying on of hands, and do not share in the sins of others. Keep yourself pure." The thought here is not so much in cautioning the physical action of laying on of hands but to urge care in bestowing the responsibility of spiritual leadership (however it is done). It is not to be done "suddenly" or without due consideration.

Undoubtedly, the laying on of hands in the early church was a means of connecting the message with the messenger, or the spiritual gift with the gifted giver. It provided a "sign" authenticating him through whom the physical manifestation of a spiritual gift was bestowed. We need to understand very carefully that there are no magical biblical formulas for the ministry of the church. Laying on of hands has no power in itself. Laying on of hands is only used by God when it is done in agreement with God's Word.

Dietrich Bonhoeffer once wrote, “What is worse than doing evil is being evil.” These words were used to defend his actions in a plot to assassinate Adolf Hitler during World War II. An assassination is an evil thing, but some, including Bonhoeffer, would call it a necessary evil, in light of the greater evil of the Holocaust. Is the concept of “necessary evil” supported in Scripture?

We should probably first define the word evil. Two different uses of the word are found in Scripture: natural disasters and morally deficient (bad) behavior. In Isaiah 45:7, there is a reference to God creating evil: “I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things” (KJV). The word evil in this passage means “disaster” or “catastrophe.” The antithetical parallelism of the poetry places evil in direct contrast with peace. The sense is that God brings times of peace and times of trouble.

The other type of evil that denotes something bad or morally wrong is mentioned in Matthew 12:35, where a “good” man is contrasted with an “evil” man. See also Judges 3:12; Proverbs 8:13; and 3 John 1:11.

Both definitions must be examined in relation to the question of “necessary evil.” Jonah was a prophet called of God to declare judgment upon the city of Nineveh (Jonah 1:2). Instead of obeying, Jonah tried to flee on a ship. God sent a terrible, raging storm against the ship, and the people on board feared for their lives. As a result, Jonah agreed to be thrown from the ship, and when he hit the water, God had a large fish waiting to swallow him up and keep him for three days. The storm and the time inside a fish’s belly were “evil” (in the sense of “catastrophic”) for Jonah, but they were “necessary” evils to turn Jonah away from his disobedience. Not only was Jonah restored, but the whole city of Nineveh was saved (Jonah 3:10).

There are people in biblical history who did what they knew to be wrong in order to bring about a perceived “good.” One example is King Saul, who took it upon himself to offer a sacrifice to God instead of waiting for Samuel. Saul knew it was wrong to offer the sacrifice, but he reasoned that offering it (in God’s honor) was better than not offering it. God did not see it that way. The result of Saul’s disobedience was the eventual loss of his kingdom (1 Samuel 13:8–14).

Rarely would anyone argue that lying is not a moral evil. Yet in two instances in the Old Testament, lying is followed by a positive outcome. The harlot Rahab lied to the king of Jericho in order to protect the Hebrew spies hiding on her roof (Joshua 2:5). Later, God spared Rahab and her family when Israel destroyed Jericho. Was Rahab’s lie a “necessary evil”? It is important to note that the Bible does not specifically condone her lie; Rahab was spared not because she lied but because she welcomed the spies in faith (Joshua 6:17; Hebrews 11:31). True, her lying was part of her plan to hide them. Had she not lied, it is conceivable that the spies would have been killed—unless God intervened in another way. In any case, Rahab’s lie could be seen as the lesser of two possible evils.

Was Rahab’s evil necessary? “Necessary” is a stretch, even though the end result was the spies’ safe return to Joshua. Even if her lie seemingly benefited someone, what Rahab did was sinful, and that sin was one that Jesus bore on the cross (Isaiah 53:6).

Rarely, if ever, will anyone face a situation where two evils are the only choices available. There may be things we are forced to do that are distasteful to us or that go against our better judgment. But, given the fact that God desires holiness in His people (1 Peter 1:15), it does not seem likely that it is ever “necessary” for us to commit sin.

A church should definitely provide for the financial needs of its pastor(s) and any other full-time ministers. First Corinthians 9:14 gives the church clear instruction: “The Lord has commanded that those who preach the gospel should receive their living from the gospel.” We pay people to prepare and serve our physical food; shouldn’t we also be willing to pay those who see to our spiritual food? And, honestly, which is more important—physical food or spiritual food—based on Matthew 4:4?

First Timothy 5:17–18 says, “The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching. For the Scripture says, ‘Do not muzzle the ox while it is treading out the grain,’ and ‘The worker deserves his wages.’” There are several points made in this passage. Church elders should be honored, and this honor includes wages. Those elders who serve the church well—especially teachers and preachers—should receive double honor. They have earned it. It would be cruel to work an ox while denying it grain, and we should take care not to treat our pastors cruelly. Let them share in the material blessings of the congregation they serve. Our pastors are worth more than many oxen.

There is nothing spiritual about making a pastor “suffer for the Lord.” Yes, a pastor has been divinely called to his ministry, but it does not follow that a congregation should say, “Let God take care of him.” God says the local church is responsible to take care of him and his family. Caring for the spiritual needs of a congregation is an important work—probably more important than other things we normally spend money on, such as meeting our physical needs, maintaining our vehicles, and entertaining ourselves. See 1 Corinthians 9:7.

It is true that the apostle Paul supported himself as he ministered in Corinth (1 Corinthians 9:12). He drew no salary from the Corinthians. But he made it clear that he did this as a voluntary sacrifice on their behalf, “that in preaching the gospel I may offer it free of charge, and so not make full use of my rights as a preacher of the gospel” (verse 18). Paul did take wages from other churches (2 Corinthians 11:. His arrangement in Corinth was the exception, not the rule.

Sometimes a church is just not able to provide sufficient finances for a pastor. The pastor in such cases is forced to be bi-vocational, having no choice but to work outside the church to support his family. This is regrettable but sometimes necessary. It is usually better for a pastor to be paid full-time so he can fully dedicate himself to the Lord’s work of ministering to and shepherding the congregation God has entrusted to him.

Quite simply, for followers of Jesus Christ prayer is the best way to communicate with God. Prayer is the vehicle for daily dialog with the One who created us. The importance of daily communication through prayer cannot be overestimated. It is so important that it is mentioned over 250 times in Scripture. So why is daily prayer so important? First, daily prayer gives us an opportunity to share all aspects of our lives with God. Second, daily prayer gives us the chance to express our gratitude for the things He provides. Third, daily prayer provides the platform for confessing our sin and asking for help in overcoming that sin. Fourth, daily prayer is an act of worship and obedience. And finally, daily prayer is a way to acknowledge who is really in control of our lives. Let’s take a look at each of these important reasons in a little more detail.

Daily prayer gives us an opportunity to share all aspects of one’s life with God. Life’s circumstances change on a daily basis. In fact, things can go from good to bad to worse in a very short time. God calls us to bring our concerns to Him for disposition and potential blessing. He also calls us to share our joys and triumphs with Him. In fact, Jeremiah 33:3 states, “Call to me and I will answer you and tell you great and unsearchable things you do not know.” God wants us to call on Him so that He can answer our prayers. He also wants to share with us incredible blessings that we might otherwise have missed had we not reached out to Him through prayer. And finally, James 4:8 tells us to “draw near to God, and he will draw near to you.” God wants us to be close to Him at all times.

Daily prayer gives us the chance to express gratitude for the things in life that He provides. It is no secret that we must give thanks to the Lord for all the things that He provides and all of the things He does on our behalf. His goodness and lovingkindness to us should be recognized on a daily basis. In 1 Chronicles 16:34, we are commanded to “give thanks to the LORD, for he is good; his love endures forever.” The psalmist tells us in Psalm 9:1, “I will praise you, O LORD, with all my heart; I will tell of all your wonders.” We pray on a daily basis to acknowledge His faithfulness and His abundant provision in our daily lives.

Daily prayer provides the platform for confessing our sin and asking for help repenting of that sin. Let’s face it, we all sin daily whether we know it or not. So as followers of Jesus Christ, what must we do? Scripture makes it very clear: “Then I acknowledged my sin to you and did not cover up my iniquity. I said, ‘I will confess my transgressions to the LORD’— and you forgave the guilt of my sin” (Psalm 32:5). Tell God what He already knows and do it on a daily basis. Daily prayer time is a great place to unburden one’s self from the debilitating effects of sin. So often Christians walk around with unconfessed sin that hinders our personal relationship with Jesus Christ, when we should humbly submit ourselves and ask for forgiveness in prayer. Another important element of daily prayer is asking God for the strength to repent of our sins. Only God can help us turn from our sins, and, for this to be so, He needs to hear our plea to repent.

Daily prayer is an act of worship and obedience. Perhaps no other verse better summarizes why we should pray on a daily basis than 1 Thessalonians 5:16-18: “Be joyful always; pray continually; give thanks in all circumstances, for this is God's will for you in Christ Jesus.” It’s God’s will for His children to rejoice in Him, to pray to Him and give thanks to Him. To pray without ceasing simply means that we should make prayer a regular habit and never stop doing so. Prayer also is an act of worship because by praying to Him we are showing Him how much we adore Him. Daily prayer is also an act of obedience that brings joy to the Lord to see His children following His commands.

Daily prayer is a way to acknowledge who is really in control of our lives. As Christians, we know who is really in control. God is sovereign. Nothing happens without God knowing about it (Isaiah 46:9-10; Daniel 4:17). Because He is sovereign over all, He deserves our worship and praise. “Yours, O LORD, is the greatness and the power and the glory and the majesty and the splendor, for everything in heaven and earth is yours. Yours, O LORD, is the kingdom; you are exalted as head over all” (1 Chronicles 29:11). God is our great King and as such He controls every aspect of our lives. Each day we should acknowledge His proper place in our lives humbly and with a reverence reserved for such a great and awesome King.

Finally, prayer is something that we all should want to do on a daily basis. Yet for many Christians it can be a challenge to humble one’s self in daily prayer. For those who have been walking with the Lord for many years, daily prayer may become stale and lacking in proper conviction or reverence. Whether one is a new believer or an established one, prayer should always be considered as THE best way to speak to God. Imagine not speaking to a loved one or a close friend. How long would the relationship last? Daily prayer with God is daily fellowship with our heavenly Father. It is truly amazing that God would want to have fellowship with us at all. In fact, the psalmist asks, “What is man that you are mindful of him, the son of man that you care for him?” (Psalm 8:4). Daily prayer is a good way to understand this incredible truth and the marvelous privilege God has given us.

For the Christian, praying is supposed to be like breathing, easier to do than to not do. We pray for a variety of reasons. For one thing, prayer is a form of serving God (Luke 2:36-38) and obeying Him. We pray because God commands us to pray (Philippians 4:6-7). Prayer is exemplified for us by Christ and the early church (Mark 1:35; Acts 1:14; 2:42; 3:1; 4:23-31; 6:4; 13:1-3). If Jesus thought it was worthwhile to pray, we should also.

Another reason to pray is that God intends prayer to be the means of obtaining His solutions in a number of situations. We pray in preparation for major decisions (Luke 6:12-13); to overcome demonic barriers (Matthew 17:14-21); to gather workers for the spiritual harvest (Luke 10:2); to gain strength to overcome temptation (Matthew 26:41); and to obtain the means of strengthening others spiritually (Ephesians 6:18-19).

We come to God with our specific requests, and we have God's promise that our prayers are not in vain, even if we do not receive specifically what we asked for (Matthew 6:6; Romans 8:26-27). He has promised that when we ask for things that are in accordance with His will, He will give us what we ask for (1 John 5:14-15). Sometimes He delays His answers according to His wisdom and for our benefit. In these situations, we are to be diligent and persistent in prayer (Matthew 7:7; Luke 18:1-. Prayer should not be seen as our means of getting God to do our will on earth, but rather as a means of getting God's will done on earth. God’s wisdom far exceeds our own.

For situations in which we do not know God's will specifically, prayer is a means of discerning His will. If the Syrian woman with the demon-influenced daughter had not prayed to Christ, her daughter would not have been made whole (Mark 7:26-30). If the blind man outside Jericho had not called out to Christ, he would have remained blind (Luke 18:35-43). God has said that we often go without because we do not ask (James 4:2). In one sense, prayer is like sharing the gospel with people. We do not know who will respond to the message of the gospel until we share it. In the same way, we will never see the results of answered prayer unless we pray.

A lack of prayer demonstrates a lack of faith and a lack of trust in God’s Word. We pray to demonstrate our faith in God, that He will do as He has promised in His Word and bless our lives abundantly more than we could ask or hope for (Ephesians 3:20). Prayer is our primary means of seeing God work in others' lives. Because it is our means of “plugging into” God's power, it is our means of defeating Satan and his army that we are powerless to overcome by ourselves. Therefore, may God find us often before His throne, for we have a high priest in heaven who can identify with all that we go through (Hebrews 4:15-16). We have His promise that the fervent prayer of a righteous man accomplishes much (James 5:16-18). May God glorify His name in our lives as we believe in Him enough to come to Him often in prayer.

The sinner's prayer is a prayer a person prays to God when they understand that they are a sinner and in need of a Savior. Saying a sinner's prayer will not accomplish anything on its own. A true sinner's prayer only represents what a person knows, understands, and believes about their sinfulness and need for salvation.

The first aspect of a sinner's prayer is understanding that we are all sinners. Romans 3:10 proclaims, "As it is written, There is none righteous, no, not one." The Bible makes it clear that we have all sinned. We are all sinners in need of mercy and forgiveness from God (Titus 3:5-7). Because of our sin, we deserve eternal punishment (Matthew 25:46). The sinner's prayer is a plea for grace instead of judgment. It is a request for mercy instead of wrath.

The second aspect of a sinner's prayer is knowing what God has done to remedy our lost and sinful condition. God took on flesh and became a human being in the Person of Jesus Christ (John 1:1,14). Jesus taught us the truth about God and lived a perfectly righteous and sinless life (John 8:46; 2 Corinthians 5:21). Jesus then died on the cross in our place, taking the punishment that we deserve (Romans 5:. Jesus rose from the dead to prove His victory over sin, death, and hell (Colossians 2:15; 1 Corinthians chapter 15). Because of all of this, we can have our sins forgiven and be promised an eternal home in Heaven - if we will just place our faith in Jesus Christ. All we have to do is believe that He died in our place and rose from the dead (Romans 10:9-10). We can be saved by grace alone, through faith alone, in Jesus Christ alone. Ephesians 2:8 declares, "For it is by grace you have been saved, through faith - and this not from yourselves, it is the gift of God."

Saying the sinner's prayer is simply a way of declaring to God that you are relying on Jesus Christ as your Savior. There are no "magical" words that result in salvation. It is only faith in Jesus' death and resurrection that can save us. If you understand that you are a sinner and in need of salvation through Jesus Christ, here is a sinner's prayer you can pray to God: "God, I know that I am a sinner. I know that I deserve the consequences of my sin. However, I am trusting in Jesus Christ as my Savior. I believe that His death and resurrection provided for my forgiveness. I trust in Jesus and Jesus alone as my personal Lord and Savior. Thank you Lord, for saving me and forgiving me! Amen!"

Have you made a decision for Christ because of what you have read here?

The Bible gives an example of silent prayer in Hannah’s inaudible petition (1 Samuel 1:10, 13), but it does not give specific instructions on praying silently. That does not mean that silent prayer is any less valid than praying out loud—Hannah’s prayer was answered, after all. God can hear our thoughts just as easily as He can hear our words (Psalm 139:23; Jeremiah 12:3). Jesus knew the evil thoughts of the Pharisees (Matthew 12:24-26; Luke 11:17). Nothing we do, say, or think is hidden from God, who does not need to hear our words to know our thoughts. He has access to all prayers directed to Him, whether or not they are spoken.

The Bible mentions praying in private (Matthew 6:6). What is the difference between praying aloud or silently if you are by yourself? There are some circumstances where only silent prayer is appropriate, e.g., praying for something that needs to stay between you and God only, praying for someone who is present, etc. There is not anything wrong with praying silently, as long as you are not doing it because you are embarrassed to be heard praying.

Perhaps the best verse to indicate the validity of unspoken prayers is 1 Thessalonians 5:17: “Pray without ceasing.” To pray unceasingly obviously cannot mean we are praying out loud all of the time. Rather, it means we are to be in a constant state of God-consciousness, where we take every thought captive to Him (2 Corinthians 10:5) and bring every situation, plan, fear, or concern before His throne. Unceasing prayer will include prayers that are spoken, whispered, shouted, sung, and silent as we direct our thoughts of praise, petition, supplication, and thanksgiving to God.

In all the examples of believers meeting together for worship in the New Testament, we have no clear instance of musical instruments being used. Most churches today utilize musical instruments of all kinds, but some use none at all. The lack of a biblical example of a church using musical instruments has led some to believe that musical instruments should not be used in the church but that our singing should be done a cappella.

While the church is a New Testament concept, we should look at the use of musical instruments by God’s people in the Old Testament. Musical instruments were definitely used in worship in the Old Testament. The use of musical instruments was even commanded in some passages: “Begin the music, strike the timbrel, play the melodious harp and lyre” (Psalm 81:2; cf. 98:5; 150:4). Several of the psalms were intended to be played “with stringed instruments” (e.g., Psalm 4:1; 55:1; 67:1; 76:1), as well as the song of Habakkuk (Habakkuk 3:19). Instrumental musical accompaniment was a common part of worship. David commanded the leaders of the Levites “to appoint their fellow Levites as musicians to make a joyful sound with musical instruments: lyres, harps and cymbals” (1 Chronicles 15:16); in fact, four thousand Levites were set apart for playing musical instruments (1 Chronicles 23:5).

Christians who believe that musical instruments should not be used in church acknowledge the Old Testament use of musical instruments, but they rightly assert that Old Testament examples do not set New Testament church practices. They assert that, under the New Covenant, the believers’ “instrument” is the human voice. Just as the Old Testament temple has given way to the “living temple” of the human body (1 Corinthians 6:19), so the old “mechanical” instruments of temple music have given way to the “living,” Spirit-filled instrument of the human voice.

So, are churches who utilize musical instruments working outside the will of God? In answering this, we should remember a few important things: first, our guide for church practice should be Scripture alone, not church tradition, not the writings of church fathers, and not modern culture.

Second, absent a direct teaching in Scripture, we should exercise grace and tolerance. There may not be any example of a New Testament church using musical instruments, but, by the same token, the New Testament nowhere condemns musical instruments in the church. It’s natural to come up with rules that are not in the Bible, but we should be very slow to require what Scripture does not require or to forbid what Scripture does not forbid.

Third, the fact that there is no example in Scripture of a church using musical instruments does not imply a command not to have musical instruments. Arguments from silence are notoriously flawed. Saying that the New Testament does not authorize the church to use mechanical instruments of music is not the same as saying the use of such instruments is wrong. The New Testament also does not authorize the church to pass offering plates or install stained glass windows, yet few would say that those things are “wrong.” A lack of direct scriptural “authorization” of a certain practice is not an automatic prohibition.

In short, the Bible neither forbids nor commands the use of musical instruments in church. A church has freedom to use musical instruments in worship, and a church has freedom not to. Whatever a church decides to do concerning the use of musical instruments, other churches should accept it as that church’s way of praising the Lord. With or without musical instruments, we should “do it all for the glory of God” (1 Corinthians 10:31).

The Bible does not specifically say whether or not mentally ill people go to heaven. However, there is some biblical evidence that anyone who is not able to make a decision for salvation is covered by Christ’s death. This is similar to how it is commonly believed that children are automatically taken to heaven when they die until they reach the point in which they are able to make a decision for or against Christ. David had a child die, and he comforted himself with the thought, “Can I bring him back again? I will go to him, but he will not return to me” (2 Samuel 12:23). David knew that he would see his child in heaven one day. From that statement, we can assume that babies and young children were, by God's grace, covered for salvation by Christ’s death.

We can postulate that mentally handicapped people are covered by this principle as well. The Word of God does not specifically say this, however. Knowing the love, grace, and mercy of God, this would seem consistent with His character. Any person who is mentally challenged to the extent that he could not be aware of his sinful state and believe in Christ for salvation is in the same category as a child, and it is not unreasonable to assume that person is saved by the grace and mercy of the same God who saves babies and small children.

As in everything, however, we must be careful not to be dogmatic about any issue the Bible does not specifically address. We do know that Jesus receives as His own all whom the Father has given to Him and He will lose none of them along the way (John 6:39). Jesus said of these, “And I give to them eternal life, and they shall never ever perish, and not anyone shall pluck them out of My hand” (John 10:28). We can take comfort in knowing that our God’s plan is always perfect, He always does what is right and just, and His love and mercy are infinite and everlasting.

What is 'The Secret'? What is the law of attraction?

"The Secret" also known as the "law of attraction," is the idea that because of our connection with a "universal energy force," our thoughts and feelings have the ability to manipulate this energy force to our liking. According to "The Secret," our thoughts and feelings attract a corresponding energy to ourselves. If our thoughts are negative, we attract negative things. If our feelings are positive, we attract positive things. The essential message of "The Secret" is that we all have the power to determine our own destiny. We can all create our own reality. Through fully and consistently applying the "law of attraction," we can be who we want to be and have everything we want to have.

Is there any truth to "The Secret"? Is there any validity to the law of attraction? As with most other popular ideas, "The Secret" has a nugget of truth that is expanded to unbiblical and illogical extremes. For example, a thesis of the law of attraction is that our physical health is determined by our thoughts and feelings. It has been medically proven that stress and worry are harmful to the body, while joy and peace actually aid in the healing process. The Bible agrees, "A cheerful heart is good medicine, but a crushed spirit dries up the bones" (Proverbs 17:22). "A cheerful look brings joy to the heart, and good news gives health to the bones" (Proverbs 15:30). As David was struggling with the guilt of his unconfessed, evil actions, he declared, "When I kept silent, my bones wasted away through my groaning all day long" (Psalm 32:3). Our thoughts and feelings do have an impact on our physical well-being. However, this is due to how God designed our bodies"not because of our connection with a universal energy force and our negativity or positivity attracting negative or positive physical symptoms.

A second error in the "law of attraction" is its emphasis on money and wealth. The Bible has much to say regarding wealth and the management of money and resources. Proverbs 13:11 exclaims, "Dishonest money dwindles away, but he who gathers money little by little makes it grow." Similarly, Proverbs 17:16 proclaims, "Of what use is money in the hand of a fool, since he has no desire to get wisdom?" Our financial success is determined by our decisions, our hard work, and our wise stewardship of what we have. No matter how positive our thoughts and how focused our mind is on wealth, if we have built mountains of debt, the bills will continue to come (Proverbs 22:7). The only impact the secret of "positive thinking" can have on our financial situation is in motivating us to work harder and spend more wisely. The Secret"and its focus on achieving wealth"goes directly against the teachings of the Bible. Solomon, the wisest and richest man in the Bible, observed, "Whoever loves money never has money enough; whoever loves wealth is never satisfied with his income. This too is meaningless" (Ecclesiastes 5:10). Jesus, who possessed everything, warned us, "Watch out! Be on your guard against all kinds of greed; a man's life does not consist in the abundance of his possessions" (Luke 12:15). First Timothy 6:10 could not say it any more clearly, "For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs."

With that said, the primary error of "The Secret" / law of attraction is its view, or lack thereof, of God. In the law of attraction, God, if He even exists, is nothing more than a universal energy force that we manipulate by our thoughts and feelings. The law of attraction assumes a pantheistic (God is everything) view of God. The Secret denies the ideas of a personal God (with thoughts, feelings, and emotions) and a sovereign God (omnipotent and omniscient, perfectly in control of everything). The core message of "The Secret" is that we are in control of our own destiny. God knows the truth to be very different, ""All the days ordained for me were written in your book before one of them came to be" (Psalm 139:16). Nebuchadnezzar, the greatest king of ancient Babylon and a prime candidate for someone who would know "The Secret," declared, "Then I praised the Most High; I honored and glorified Him who lives forever. His dominion is an eternal dominion; His kingdom endures from generation to generation. All the peoples of the earth are regarded as nothing. He does as He pleases with the powers of heaven and the peoples of the earth. No one can hold back His hand or say to Him: "What have you done?"" (Daniel 4:34-35).

According to the proponents of the law of attraction, we are all "incarnations of God." We are all our own gods, able to create our own reality, able to control our own destiny. This lie is not a secret, and it is nothing new. Satan's primary temptation has always been to obtain knowledge and thereby to become like God, "For God knows that when you eat of it your eyes will be opened, and you will be like God"" (Genesis 3:5). Satan's own fall from glory was this same error, "You said in your heart, "I will ascend to heaven; I will raise my throne above the stars of God; I will sit enthroned on the mount of assembly, on the utmost heights of the sacred mountain. I will ascend above the tops of the clouds; I will make myself like the Most High"" (Isaiah 14:13-14). The message of "The Secret" is the same message that Satan used to tempt Adam and Eve into sin: "You do not need God"you can be God!" And just as Satan will fail in his quest to be God (Isaiah 14:15; Revelation 20:10), so too will all those who seek to be their own god will fail: "'You are "gods" " but you will die like mere men"" (Psalm 82:6-7).

The true "secret" is that God is in control. God has a sovereign and perfect plan for us. The key is getting in tune with God, thereby understanding His heart and knowing His will. Rather than seeking after wealth, fame, power, and pleasure (in which there is nothing but emptiness), we are to seek a relationship with God, allowing Him to place His perfect desires in our heart and mind, conforming our feelings to His " and then granting us the desire of His, and our, hearts. "Delight yourself in the LORD and He will give you the desires of your heart. Commit your way to the LORD; trust in Him and He will do this: He will make your righteousness shine like the dawn, the justice of your cause like the noonday sun" (Psalm 37:4-6).

If you have a desire to discover the true secret to a joyous and fulfilling life, please read our article on "What is the way of salvation?"

I am a victim of abuse. Why do I feel guilty?

The very nature of abuse, especially sexual abuse, leaves its victims feeling dirty and ashamed, as if they have sinned. Abuse, by definition, is simply the misuse of something or someone. That misuse may also involve complications that include some form of victim participation. In ensuing years, when a victim struggles to recover from the abuse, guilt and condemnation about such participation are always waiting. Memories of every word, every decision, and every thought torment a victim, convincing him or her that healing is undeserved. Is it true that past abuse has made victims dirty and sinful? How does God view that abuse?

Abuse is a small word that represents a huge spectrum of possibilities. Most people suffer abuse of some sort during their lives due to the sinful nature of human beings and the fact that we live in a fallen world (Genesis 3; Romans 5:12). We can be mentally abused by a tyrannical boss, emotionally abused by a rebellious teen, or spiritually abused by a legalistic church. However, for the purposes of this article, we will focus on the willful physical and psychological abuse inflicted upon another person by someone intent on doing harm. In every abusive situation, there is an abuser (or abusers) and a victim. A victim is a person who did not choose the actions being perpetrated against him or her. If given a choice, the victim would not participate in such misuse of their personhood.

We need to qualify this definition for childhood sexual abuse. Many victims who were children at the time of the abuse suffer tremendous amounts of guilt because, at some point during the ongoing abuse, they may have in some way participated, found it pleasurable, or even sought to continue it. The self-loathing that follows such a childhood is overwhelming for victims when they reach adulthood. It is critical for such victims of childhood sexual abuse to realize that no child is capable of understanding and consenting to adult decisions regarding sexuality. The child is always the innocent victim, regardless of how he or she remembers the events. The adult or older teen who abused the child bears the entire blame.

In other situations, a victim may experience irrational guilt due to actions leading up to the abuse. For example, a rape victim may scour her memory for something she did wrong. In a misguided search for answers, she might wonder if she wore the wrong dress or acted too flirtatiously. One reason victims try to find a way to blame themselves is our human need to feel in control. It is a form of survivor’s guilt, wherein we relive a tragic situation, trying to find ways we could have made a different choice that may have resulted in a different outcome. Such thinking creates false guilt (2 Corinthians 7:10). False guilt is one way our enemy, Satan, keeps us in bondage. His lie tells us that, if we were in any way to blame, then we do not deserve healing and forgiveness. The truth is that we are all to blame every day for our selfish, foolish choices. None of us deserve healing and forgiveness (Romans 3:10, 23). That’s why we need the grace of God (Ephesians 2:8–9). God’s grace in forgiving us is non-selective. There is no sin too great and no abuse too shameful that the grace and mercy of God cannot cover it (Psalm 103:12).

We should be honest with ourselves and with God when we are ready to pursue recovery and wholeness. If we truly played some part in what happened, we can confess that as sin, just as we confess any sin, and know that God answers (1 John 1:9; 5:15). But we must refrain from heaping upon ourselves the guilt that properly belongs to the abuser. If the abuse occurred in childhood or was inflicted upon us with no participation on our part, then the sin was done to us and not by us. We cannot repent for the sin of someone else. Being abused is not sin; abusing someone is sin. There is a huge difference.

Another reason that abuse victims struggle to feel forgiven is found in this common statement: “I know God forgives me, but I cannot forgive myself.” Such thinking feels like humility, but it is really the flip-side of pride. What we are saying is, “I know God forgives, but my standard is higher than God’s. I know that Jesus’ death was sufficient to cover all sins—except this one. For this sin, I must punish myself. I must help Jesus pay for it until such a time that I decide I can be forgiven.” That is pride, not humility. It takes great humility to accept a pardon we know we don’t deserve, yet that is exactly what God offers us. We cannot be saved, forgiven, and restored unless we are willing to humble ourselves before Him and let go of our rights to determine whether or not His offer is sufficient (1 Peter 5:6; Matthew 23:12; James 4:10).

Those who were abused in childhood can take hold of God’s offer of transformation (2 Corinthians 5:17). They can confess any element of their childhood for which they feel guilty, but they must refuse to take responsibility for the sins of others. The childhood victim of abuse was robbed of innocence by those who should have guarded it. He or she needs to know that God is not mad at him or her. As a child, the victim did not have the strength, the knowledge, or the courage to resist the sin, and there is no guilt in simply being a child.

Abuse grieves the heart of our loving God. Jesus warned that those who abuse others and cause them to sin will face His wrath (Luke 17:2). He offers to draw near to the brokenhearted and comfort those who struggle (Psalm 34:18). He does not condemn us for the wicked things done to us. Jesus suffered horrible abuse, and He is able to comfort us when we are abused (Isaiah 52:14; Hebrews 4:15; John 15:13). He is always interceding for His children and giving grace when we call upon Him (Romans 8:34). God offers healing and restoration, no matter how great the wound. He promises that, when we come to Him through His Son, Jesus Christ, He strips us of the filthy rags we wear and dresses us in perfect righteousness (Isaiah 64:6; Corinthians 5:21).

How can I overcome the pain of past abuse?

Before we talk about abuse, we need to define it. Abuse is the misuse of something that is otherwise good. Substance abuse is the misuse of medicines that, if used properly, can save and improve life. Abuse of power is the misuse of authority that God ordained (Romans 13:1–2). The abuse of a human being means that someone has not treated a person the way God intended him or her to be treated.

Abuse comes in many forms: verbal, emotional, spiritual, physical, and sexual. Abuse during childhood is the most devastating form of abuse because it shapes the way a child views the world from then on. Childhood sexual abuse violates and distorts a person’s sexuality and identity. It is also the betrayal of trust, since most abuse comes from an adult the child trusted. Abuse affects the victim’s self-worth and often creates huge barriers in future relationships.

But there is much good news for victims of abuse. God does not see us in light of the abuse. He sees what He created. He placed in each human soul a part of Himself (Genesis 1:27) and is jealous to see that reflected back to Him. He is eager to restore us to the purpose for which He created us. Because God designed us, He is the only One who can define us. Nothing can steal that definition. No abuse, sin, mistake, or tragedy is strong enough to override what God has declared to be true. We can choose to defy Him, reject His offer of restoration, and walk away from His gift of eternal life (John 3:16–18). But when we allow Him to work in us, surrendering ourselves to the One who loves us best, beauty can spring from ashes.

Overcoming past abuse is similar, in some ways, to overcoming an addiction. Recovery involves a lifetime of maintaining wholeness. We can’t erase the memories, but we can render them powerless as we allow God to give us a new identity. True soul healing begins with a genuine relationship with Jesus Christ. He is the restorer of broken souls (Psalm 23:3). Some abuse victims have a subconscious fear of God. They see Him as one more angry being who cannot be pleased. Recognizing that such a view stems from abuse, not truth, a victim can replace that mindset by developing an intimate friendship with Jesus. When we choose to allow His evaluation of us to override what the abuse told us, we are on the way to total freedom.

Second Corinthians 5:17 says that those who are “in Christ” are new creatures. The old is gone, and all things are being made new. Abuse victims often feel that they are damaged goods, especially in cases of rape or molestation. Victims feel dirty and imagine that God sees them that way, too. They may even harbor deep hatred for the younger version of themselves that allowed such victimization to occur. But God’s Word says that we are all broken and dirty in some form (Romans 3:10, 23). If His evaluation of us depended upon our being whole and presentable, no one would make the cut. Salvation through faith in Christ gives us a fresh start. He takes all that abuse upon Himself and pays for it. In exchange, He gives us His righteousness, His life, and His name (2 Corinthians 5:21; Isaiah 53:3–7).

Abuse survivors feel hopeless when they believe the lie that the abuse defines their worth. Especially when the abuse was constant throughout childhood, victims grow up believing Satan’s evaluation of their worth and his prophecies about their future. It takes time to understand all they have believed to be true about themselves is false. Such processing should be pursued with a qualified biblical counselor. A wise counselor can help a victim accept the great harm that was done and learn to see it in light of God’s truth. The victim can learn to forgive the abusers as God has forgiven them (Ephesians 4:32). Forgiveness frees a victim from ongoing hurt and shame. It empowers them to learn to love and trust again. Thousands of abuse survivors have found hope and restoration by losing themselves in their new identity and allowing Jesus to define their futures.

Only God can take the helplessness of past abuse and transform it into a platform for future ministry. God promises that all things, even painful events of the past, will work together for the good when we love Him and seek His will for our lives (Romans 8:28). He invites all victims to lose the “victimhood” status and learn to see themselves as “clothed with strength and dignity” (Proverbs 31:25). Healing starts when we lift it all up to God and let go.

How should a Christian deal with infertility?

The problem of infertility can be a very difficult one, especially for couples who have looked forward to children all their lives. Christian couples can find themselves asking "Why us, Lord?" Surely God wants Christians to be blessed with children to love and nurture. For physically healthy couples, one of the most heart-wrenching aspects of infertility is not knowing whether it is a temporary or permanent situation. If it is temporary, how long must they wait? If it is permanent, how do they know that, and what should be their course of action?

The Bible depicts the problem of temporary infertility in several stories:

God promised Abraham and Sarah a child, but she did not bear a son, Isaac, until age 90 (Genesis 11:30).

Isaac, Rebekah's husband, prayed fervently, and God answered, resulting in the births of Jacob and Esau (Genesis 25:21).

Rachel prayed, and at long last God "opened her womb." She bore two sons, Joseph and Benjamin (Genesis 30:1; 35:18).

Manoah's wife, who was infertile for a time, gave birth to Samson (Judges 13:2).

Elizabeth in her old age gave birth to John the Baptist, the forerunner of Christ (Luke 1:7, 36).

The barrenness of Sarah, Rebekah, and Rachel (the mothers of the Israelite nation) is significant in that their ability to finally bear children was a sign of the grace and favor of God. However, infertile couples must not assume that God is withholding His grace and favor, nor should they assume they are being punished in some way. Christian couples must cling to the knowledge that their sins are forgiven in Christ and that the inability to have children is not a punishment from God.

So what is an infertile Christian couple to do? It is good to seek advice from gynecologists and other fertility specialists. Both men and women should live a healthy lifestyle to prepare for pregnancy. The mothers of the Israelite nation prayed fervently for conception, so continuing to pray for a child is certainly not out of line. Primarily, though, we are to pray for God's will for our lives. If His will is for us to have a natural child, we will. If His will is that we adopt, foster-parent, or go childless, then that is what we should accept and commit to gladly doing. We know that God has a divine plan for each of His loved ones. God is the author of life. He allows conception and withholds conception. God is sovereign and possesses all wisdom and knowledge (see Romans 11:33-36). "Every good and perfect gift is from above..." (James 1:17). Knowing and accepting these truths will go a long way to filling the ache in the hearts of an infertile couple.

Should a Christian see a psychologist / psychiatrist?

Psychologists and psychiatrists are professionals who work in the field of mental health. People often confuse their roles or mix them up with other mental health professionals such as psychotherapists, psychoanalysts, or mental health counselors. There are many variations of mental health professionals that require several different educational paths and use many treatment methods. Psychologists must attain a Ph.D. in psychology and focus primarily on doing research, teaching on a college level, and maintaining private counseling practices. They can administer testing for many cognitive and emotional assessments as well. Prescription privileges were made available to psychologists in New Mexico in 2002, and various psychologist groups are working to gain such privileges in other states. A psychiatrist is actually a medical doctor who specializes in mental disorders. Psychiatrists are highly trained in pharmacological treatments for mental health and are the primary mental health professionals to prescribe medications. General practitioners (medical doctors) and nurse practitioners are also able to prescribe psychological medications.

When people feel the need for services such as testing for dyslexia or counseling, they may consider going to a psychologist. Typically, people see a psychologist or other counseling professional before they are referred to a psychiatrist. Some psychiatrists practice counseling, but others only administer and monitor medications while partnering with other professionals who perform the therapy. As in any vocation, some psychologists/psychiatrists will be Christians, and others will not.

Christians usually want to know how the Bible relates to these professions. The truth is that neither psychology nor psychiatry is wrong in a sinful sense. They both serve valid and helpful purposes. None of the mental health professionals have the ability to fully understand how God made man, how the mind works, why we feel and act the way we do. While there is an abundance of worldly, man-centered theory about mental and emotional issues, there are also many godly people involved in these professions seeking to understand the human mind from a biblical perspective. For Christians, it is best to seek a professional who professes to be a believer, can express knowledge of Scripture, and exhibits godly character. Any counsel we receive must be filtered through Scripture so that, as with everything in the world, we can discern what is true and what is false.

Seeing a psychologist or psychiatrist is not wrong. However, mental health professionals come from many different beliefs and backgrounds. Even Christian psychologists and psychiatrists will be unable to give perfect answers, or they may be weak in some area of their biblical knowledge. Remember that the Word of God is our first answer to all that ails us. Arming ourselves with the truth is essential to discerning what is helpful and what is leading us astray (Ephesians 6:11-17; 1 Corinthians 2:15-16). Every believer is personally responsible for studying the Bible for his own personal growth and discernment. The Holy Spirit will use the Word to transform us into the image of Jesus Christ, which is the ultimate goal for all Christians (Ephesians 5:1-2; Colossians 3:3).

The first Scriptures that come to mind in regard to selling in the church are Matthew 21:12-13; Mark 11:15-17; and Luke 19:45-46, all of which describe the incidents (there were two) when Jesus "cleansed" the Temple. When He saw the kinds of activities that were being carried on in His Father's house, He became very angry. Clearly, this was not what the Temple was built for.

Jesus regarded both merchants and customers guilty of desecrating the temple. Items being bought and sold included "doves" and other animals for sacrifice (John 2:14). Also present were those who exchanged one currency for another. This was needed because Roman coins and other forms of currency were deemed unacceptable for temple offerings. Evidently, both merchants and money changers were charging such excessive rates that the temple marketplace took on the atmosphere of a thieves" den (vs. 13).

Obviously, selling books, having a raffle, doing fundraising, etc., is different from what was going on in the temple. Jesus was not necessarily angry that they were selling in the temple, but rather that selling was becoming the focus instead of God. Jesus was also angry that the money-changers were taking advantage of people, many of whom were poor, who needed their services. Doves and other animals were required for the offering, and tithes in acceptable currency were also a requirement.

Such is not the case in today's churches. Purchases in a church bookstore, for example, are entirely voluntary. No purchase is necessary to attend worship. If a church does decide to sell something inside the church, it should make sure that the selling does not receive undue attention and does not draw away from worship and the teaching of God's Word. Selling should also never be made "high-pressure."