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The simplest answer to this question is found in the meaning of the word 'baptize.' It comes from a Greek word which means 'to submerge in water.' Therefore, baptism by sprinkling or by pouring is an oxymoron, something that is self-contradictory. Baptism by sprinkling would mean 'submerging someone in water by sprinkling water on them.' Baptism, by its inherent definition, must be an act of immersion in water.

Baptism illustrates a believer's identification with Christ's death, burial, and resurrection. 'Or don't you know that all of us who were baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life' (Romans 6:3-4). The action of being immersed in the water pictures dying and being buried with Christ. The action of coming out of the water illustrates Christ's resurrection. As a result, baptism by immersion is the only method of baptism which illustrates being buried with Christ and being raised with Him. Baptism by sprinkling and/or pouring came into practice as a result of the unbiblical practice of infant baptism.

Baptism by immersion, while it is the most biblical mode of identifying with Christ, is not a prerequisite for salvation. It is rather an act of obedience, a public proclamation of faith in Christ and identification with Him. Baptism is a picture of our leaving our old life and becoming a new creation (2 Corinthians 5:17). Baptism by immersion is the only mode that fully illustrates this radical change.

Matthew 24:36-44 declares, “No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father…Therefore keep watch, because you do not know on what day your Lord will come…So you also must be ready, because the Son of Man will come at an hour when you do not expect Him.” At first glance, these verses would seem to provide a clear and explicit answer to the question. No, no one can know when Jesus is coming back. However, those verses do not say that no one will ever be able to know when Jesus will return. Most Bible scholars would say that Jesus, now glorified in heaven, knows the timing of His return, indicating that the phrase “nor the Son” does not mean Jesus will never know when He will return. Similarly, it is possible that, while Matthew 24:36-44 indicates that no one at that time could know the timing of Jesus’ return, God could reveal the timing of Jesus’ return to someone in the future.

In addition, there is Acts 1:7, which states, "It is not for you to know the times or dates the Father has set by His own authority." This was said by Jesus after the disciples asked Him if He was at that time going to restore the kingdom to Israel. This would seem to confirm the message of Matthew 24. It is not for us to know the timing of Jesus coming back. But there is also the question of which return these passages are referring to. Are they speaking of the Rapture or the Second Coming? Which return is unknowable—the Rapture, the Second Coming, or both? While the Rapture is presented as being imminent and mysterious, the timing of the Second Coming could potentially be known based on end-times prophecy.

With that said, let us be abundantly clear: we do not believe that God has revealed to anyone when Jesus is coming back, and we see nothing in Scripture which indicates that God will ever reveal to anyone when Jesus is coming back. Matthew 24:36-44, while spoken directly to the people in Jesus’ time, also contains a general principle. The timing of Jesus’ return and the end of the age is not for us to know. Scripture nowhere encourages us to try to determine the date. Rather, we are to “keep watch, because we do not know on which day our Lord will come” (v. 42). We are to “be ready, because the Son of Man will come at an hour when we do not expect Him” (v. 44). The force of Jesus’ words diminishes if at some point in the future someone will be able to determine when He is coming back. If the date is discovered, we no longer need to “keep watch” or “be ready.” So, with the principle of Matthew 24:36-44 is mind, no, it is not possible for anyone to know the date that Jesus is coming back.

Despite this clear biblical principle, many throughout Christian history have attempted to prophesy the date that Jesus is coming back. Many such dates have been proposed, and all of them have been wrong. There have been two recent, popularly proposed dates: May 21, 2011, and December 21, 2012. The December 21, 2012, date is related to the Mayan calendar, with no biblical data used as evidence. The May 21, 2011, "Judgment Day" date was proposed by Harold Camping of Family Radio. It should be noted that Harold Camping previously predicted that Jesus would come back in 1994. Obviously, Camping was wrong. Camping claimed to have evidence for the May 21, 2011, date in Scripture. By using a speculative date of 4990 B.C. for the Flood, and then applying the “with the Lord one day is as a thousand years” of 2 Peter 3:8 to the seven days of Genesis 7:4, and then counting down the 7,000 years from 4990, the year 2011 resulted. Then, based on “the seventeenth day of the second month” from Genesis 7:11 and using the Hebrew calendar, the date of May 21 was determined. So, was there any validity to Camping’s methodology?

First, Camping conveniently ignored the second half of 2 Peter 3:8, “and a thousand years as one day.” Further, 2 Peter 3:8 is not providing a method for dating the end times. Rather, 2 Peter 3:8 is simply saying that God is above and beyond time. God is timeless, infinite, and eternal. Second, nothing in the context of Genesis 7:4-11 indicates that the “seven days” and “seventeenth day of the second month” are to be interpreted as applying to anything other than what God was specifically saying to Noah. Third, the Flood being dated to 4990 B.C. is speculative at best, with no explicit biblical evidence. Camping’s calculation of May 21, 2011, fell apart under even the most basic biblical scrutiny. Now, was it possible for Jesus to come back on May 21, 2011? Yes, but it is just as possible that He will come back on any other date. Did Harold Camping’s particular dating methodology have any biblical validity? No, it did not. Sadly, Camping and others will surely calculate new future dates and will attempt to explain away mistakes by “errors in the formula” or something to that effect.

The key points are (1) the Bible nowhere encourages us to attempt to discover the timing of Jesus’ return and (2) the Bible gives no explicit data by which the timing of Jesus’ return can be determined. Rather than developing wild and speculative calculations to determine when Jesus is coming back, the Bible encourages us to “keep watch” and “be ready” (Matthew 24:42-44). The fact that the day of Jesus’ return is unknown should motivate us to live every day in light of the imminence of Christ’s return.

The phrase “day of the Lord” usually identifies events that take place at the end of history (Isaiah 7:18-25) and is often closely associated with the phrase “that day.” One key to understanding these phrases is to note that they always identify a span of time during which God personally intervenes in history, directly or indirectly, to accomplish some specific aspect of His plan.

Most people associate the day of the Lord with a period of time or a special day that will occur when God’s will and purpose for His world and for mankind will be fulfilled. Some scholars believe that the day of the Lord will be a longer period of time than a single day—a period of time when Christ will reign throughout the world before He cleanses heaven and earth in preparation for the eternal state of all mankind. Other scholars believe the day of the Lord will be an instantaneous event when Christ returns to earth to redeem His faithful believers and send unbelievers to eternal damnation.

The phrase “the day of the Lord” is used often in the Old Testament (e.g. Isaiah 2:12; 13:6, 9; Ezekiel 13:5, 30:3; Joel 1:15, 2:1,11,31; 3:14; Amos 5:18,20; Obadiah 15; Zephaniah 1:7,14; Zechariah 14:1; Malachi. 4:5) and several times in the New Testament (e.g. Acts 2:20; 1 Corinthians 5:5; 2 Corinthians 1:14; 1 Thessalonians 5:2; 2 Thessalonians 2:2; 2 Peter 3:10). It is also alluded to in other passages (Revelation 6:17; 16:14). It is also alluded to in other passages (Revelation 6:17; 16:14).

The Old Testament passages dealing with the day of the Lord often convey a sense of imminence, nearness, and expectation: “Wail, for the day of the Lord is near!” (Isaiah 13:6); “For the day is near, even the day of the Lord is near” (Ezekiel 30:3); “Let all who live in the land tremble, for the day of the Lord is coming. It is close at hand” (Joel 2:1); “Multitudes, multitudes in the valley of decision! For the day of the Lord is near in the valley of decision” (Joel 3:14); “Be silent before the Lord God! For the day of the Lord is near” (Zephaniah 1:7). This is because the Old Testament passages referring to the day of the Lord often speak of both a near and a far fulfillment, as does much of Old Testament prophecy. Some Old Testament passages that refer to the day of the Lord describe historical judgments that have already been fulfilled in some sense (Isaiah 13:6-22; Ezekiel 30:2-19; Joel 1:15, 3:14; Amos 5:18-20; Zephaniah 1:14-18), while others refers to divine judgments that will take place toward the end of the age (Joel 2:30-32; Zechariah 14:1; Malachi 4:1, 5).

The New Testament calls it a day of “wrath,” a day of “visitation,” and the “great day of God Almighty” (Revelation 16:14) and refers to a still future fulfillment when God’s wrath is poured out on unbelieving Israel (Isaiah 22; Jeremiah 30:1-17; Joel 1-2; Amos 5; Zephaniah 1) and on the unbelieving world (Ezekiel 38–39; Zechariah 14). The Scriptures indicate that “the day of the Lord” will come quickly, like a thief in the night (Zephaniah 1:14-15; 2 Thessalonians 2:2), and therefore Christians must be watchful and ready for the coming of Christ at any moment.

Besides being a time of judgment, it will also be a time of salvation as God will deliver the remnant of Israel, fulfilling His promise that “all of Israel will be saved” (Romans 11:26), forgiving their sins and restoring His chosen people to the land He promised to Abraham (Isaiah 10:27; Jeremiah 30:19-31, 40; Micah 4; Zechariah 13). The final outcome of the day of the Lord will be that “the arrogance of man will be brought low and the pride of men humbled; the Lord alone will be exalted in that day” (Isaiah 2:17). The ultimate or final fulfillment of the prophecies concerning the day of the Lord will come at the end of history when God, with wondrous power, will punish evil and fulfill all His promises.

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.

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.

As an idiom, “saving grace” refers to a “redeeming quality” that makes a person or a thing acceptable. But that is not the biblical meaning. The word grace in the Bible means “unmerited divine assistance given humans for their regeneration or sanctification” or “God’s benevolence to the undeserving.” Biblically, “saving grace” is the grace of God that saves a person.

Scripture says that grace, the unearned favor of the Lord, is necessary “because by the works of the Law no flesh will be justified in His sight” (Romans 3:20 NASB). The only way to receive God’s saving grace is through faith in Christ: “But now apart from the Law the righteousness of God has been manifested . . . the righteousness of God through faith in Jesus Christ for all those who believe” (Romans 3:21-22 NASB).

Saving grace results in our sanctification, the process by which God conforms us to the image of Christ. At the moment of salvation, by grace through faith, God makes us new creatures (2 Corinthians 5:17). And He promises to never forsake His children: “Being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus” (Philippians 1:6).

We have nothing in ourselves that will commend us to God (Romans 3:10-11)—we have no “saving grace” on our own. Being fundamentally unacceptable to God, we ask, along with Jesus’ disciples, “How can we be saved?” Jesus’ answer is reassuring: “What is impossible with men is possible with God” (Luke 18:26-27). Salvation is God’s work. He gives the grace we need. Our “saving grace” is Christ Himself. His work on the cross is what saves us, not our own merit.

It is easy to think that, by our faith, we contribute in some small way to our salvation. After all, Christ’s merit must be applied to us by faith, and it seems our faith is coming from us. But Romans 3:10-12 says that none of us seek after God. And Ephesians 2:8 says, “For by grace you have been saved through faith; and that [faith] not of yourselves, it is the gift of God.” Hebrews 12:2 says that Jesus is the author and finisher of our faith. God’s saving grace is completely His gift. Even our ability to accept His saving grace is just another gift from God.

Many understand the term repentance to mean “a turning from sin.” Regretting sin and turning from it is related to repentance, but it is not the precise meaning of the word. In the Bible, the word repent means “to change one’s mind.” The Bible also tells us that true repentance will result in a change of actions (Luke 3:8–14; Acts 3:19). In summarizing his ministry, Paul declares, “I preached that they should repent and turn to God and demonstrate their repentance by their deeds” (Acts 26:20). The full biblical definition of repentance is a change of mind that results in a change of action.

What, then, is the connection between repentance and salvation? The book of Acts especially focuses on repentance in regard to salvation (Acts 2:38; 3:19; 11:18; 17:30; 20:21; 26:20). To repent, in relation to salvation, is to change your mind in regard to sin and Jesus Christ. In Peter’s sermon on the day of Pentecost (Acts chapter 2), he concludes with a call for the people to repent (Acts 2:38). Repent from what? Peter is calling the people who rejected Jesus (Acts 2:36) to change their minds about that sin and to change their minds about Christ Himself, recognizing that He is indeed “Lord and Christ” (Acts 2:36). Peter is calling the people to change their minds, to abhor their past rejection of Christ, and to embrace faith in Him as both Messiah and Savior.

Repentance involves recognizing that you have thought wrongly in the past and determining to think aright in the future. The repentant person has “second thoughts” about the mindset he formally embraced. There is a change of disposition and a new way of thinking about God, about sin, about holiness, and about doing God’s will. True repentance is prompted by “godly sorrow,” and it “leads to salvation” (2 Corinthians 7:10).

Repentance and faith can be understood as two sides of the same coin. It is impossible to place your faith in Jesus Christ as the Savior without first changing your mind about your sin and about who Jesus is and what He has done. Whether it is repentance from willful rejection or repentance from ignorance or disinterest, it is a change of mind. Biblical repentance, in relation to salvation, is changing your mind from rejection of Christ to faith in Christ.

Repentance is not a work we do to earn salvation. No one can repent and come to God unless God pulls that person to Himself (John 6:44). Repentance is something God gives—it is only possible because of His grace (Acts 5:31; 11:18). No one can repent unless God grants repentance. All of salvation, including repentance and faith, is a result of God drawing us, opening our eyes, and changing our hearts. God’s longsuffering leads us to repentance (2 Peter 3:9), as does His kindness (Romans 2:4).

While repentance is not a work that earns salvation, repentance unto salvation does result in works. It is impossible to truly change your mind without that causing a change in action. In the Bible, repentance results in a change in behavior. That is why John the Baptist called people to “produce fruit in keeping with repentance” (Matthew 3:. A person who has truly repented of his sin and exercised faith in Christ will give evidence of a changed life (2 Corinthians 5:17; Galatians 5:19–23; James 2:14–26).

To see what repentance looks like in real life, all we need is to do is turn to the story of Zacchaeus. Here was a man who cheated and stole and lived lavishly on his ill-gotten gains—until he met Jesus. At that point he had a radical change of mind: “Look, Lord!” said Zacchaeus. “Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount” (Luke 19:. Jesus happily proclaimed that salvation had come to Zacchaeus’s house, and that even the tax collector was now “a son of Abraham” (verse 9)—a reference to Zacchaeus’s faith. The cheat became a philanthropist; the thief made restitution. That’s repentance, coupled with faith in Christ.

Repentance, properly defined, is necessary for salvation. Biblical repentance is changing your mind about your sin—no longer is sin something to toy with; it is something to be forsaken as we “flee from the coming wrath” (Matthew 3:7). It is also changing your mind about Jesus Christ—no longer is He to be mocked, discounted, or ignored; He is the Savior to be clung to; He is the Lord to be worshiped and adored.

This is perhaps the most important question in all of Christian theology. This question is the cause of the Reformation, the split between the Protestant churches and Catholic Church. This question is a key difference between biblical Christianity and most of the "Christian" cults. Is salvation by faith alone, or by faith plus works? Am I saved just by believing in Jesus, or do I have to believe in Jesus and do certain things?

The question of faith alone or faith plus works is made difficult by some hard-to-reconcile Bible passages. Compare Romans 3:28, 5:1 and Galatians 3:24 with James 2:24. Some see a difference between Paul (salvation is by faith alone) and James (salvation is by faith plus works). Paul dogmatically says that justification is by faith alone (Ephesians 2:8-9), while James appears to be saying that justification is by faith plus works. This apparent problem is answered by examining what exactly James is talking about. James is refuting the belief that a person can have faith without producing any good works (James 2:17-18). James is emphasizing the point that genuine faith in Christ will produce a changed life and good works (James 2:20-26). James is not saying that justification is by faith plus works, but rather that a person who is truly justified by faith will have good works in his/her life. If a person claims to be a believer, but has no good works in his/her life, then he/she likely does not have genuine faith in Christ (James 2:14, 17, 20, 26).

Paul says the same thing in his writings. The good fruit believers should have in their lives is listed in Galatians 5:22-23. Immediately after telling us that we are saved by faith, not works (Ephesians 2:8-9), Paul informs us that we were created to do good works (Ephesians 2:10). Paul expects just as much of a changed life as James does: "Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come" (2 Corinthians 5:17). James and Paul do not disagree in their teaching regarding salvation. They approach the same subject from different perspectives. Paul simply emphasized that justification is by faith alone while James put emphasis on the fact that genuine faith in Christ produces good works.

Praying in the Spirit is mentioned three times in Scripture. First Corinthians 14:15 says, "So what shall I do? I will pray with my spirit, but I will also pray with my mind; I will sing with my spirit, but I will also sing with my mind." Ephesians 6:18 says, "And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the saints." Jude 20 says, "But you, dear friends, build yourselves up in your most holy faith and pray in the Holy Spirit." So, what exactly does it mean to pray in the Spirit?

The Greek word translated "pray in" can have several different meanings. It can mean "by means of," "with the help of," "in the sphere of," and "in connection to." Praying in the Spirit does not refer to the words we are saying. Rather, it refers to how we are praying. Praying in the Spirit is praying according to the Spirit's leading. It is praying for things the Spirit leads us to pray for. Romans 8:26 tells us, "In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit Himself intercedes for us with groans that words cannot express."

Some, based on 1 Corinthians 14:15, equate praying in the Spirit with praying in tongues. Discussing the gift of tongues, Paul mentions "pray with my spirit." First Corinthians 14:14 states that when a person prays in tongues, he does not know what he is saying, since it is spoken in a language he does not know. Further, no one else can understand what is being said, unless there is an interpreter (1 Corinthians 14:27-28). In Ephesians 6:18, Paul instructs us to "pray in the Spirit on all occasions with all kinds of prayers and requests." How are we to pray with all kinds of prayers and requests and pray for the saints, if no one, including the person praying, understands what is being said? Therefore, praying in the Spirit should be understood as praying in the power of the Spirit, by the leading of the Spirit, and according to His will, not as praying in tongues.

The Lord's Prayer is a prayer the Lord Jesus taught His disciples in Matthew 6:9-13 and Luke 11:2-4. Matthew 6:9-13 says, "This, then, is how you should pray: 'Our Father in heaven, hallowed be your name, your kingdom come, your will be done on earth as it is in heaven. Give us today our daily bread. Forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from the evil one.'" Many people misunderstand the Lord's Prayer to be a prayer we are supposed to recite word for word. Some people treat the Lord's Prayer as a magic formula, as if the words themselves have some specific power or influence with God.

The Bible teaches the opposite. God is far more interested in our hearts when we pray than He is in our words. "But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you. And when you pray, do not use vain repetitions as the heathen do. For they think that they will be heard for their many words" (Matthew 6:6-7). In prayer, we are to pour out our hearts to God (Philippians 4:6-7), not simply recite memorized words to God.

The Lord's Prayer should be understood as an example, a pattern, of how to pray. It gives us the "ingredients" that should go into prayer. Here is how it breaks down. "Our Father in heaven" is teaching us whom to address our prayers to"the Father. "Hallowed be your name" is telling us to worship God, and to praise Him for who He is. The phrase "your kingdom come, your will be done on earth as it is in heaven" is a reminder to us that we are to pray for God's plan in our lives and the world, not our own plan. We are to pray for God's will to be done, not for our desires. We are encouraged to ask God for the things we need in "give us today our daily bread." "Forgive us our debts, as we also have forgiven our debtors" reminds us to confess our sins to God and to turn from them, and also to forgive others as God has forgiven us. The conclusion of the Lord's Prayer, "And lead us not into temptation, but deliver us from the evil one" is a plea for help in achieving victory over sin and a request for protection from the attacks of the devil.

So, again, the Lord's Prayer is not a prayer we are to memorize and recite back to God. It is only an example of how we should be praying. Is there anything wrong with memorizing the Lord's Prayer? Of course not! Is there anything wrong with praying the Lord's Prayer back to God? Not if your heart is in it and you truly mean the words you say. Remember, in prayer, God is far more interested in our communicating with Him and speaking from our hearts than He is in the specific words we use. Philippians 4:6-7 declares, "Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus."

In 1 Corinthians 2:16, Paul quotes Isaiah 40:13 and then makes a statement concerning all believers: "We have the mind of Christ." Having the mind of Christ means sharing the plan, purpose, and perspective of Christ, and it is something that all believers possess.

Having the mind of Christ means we understand God's plan in the world"to bring glory to Himself, restore creation to its original splendor, and provide salvation for sinners. It means we identify with Christ's purpose "to seek and to save what was lost" (Luke 19:10). It means we share Jesus' perspective of humility and obedience (Philippians 2:5-, compassion (Matthew 9:36), and prayerful dependence on God (Luke 5:16).

In the verses leading up to 1 Corinthians 2:16, we note some truths concerning the mind of Christ:

1) The mind of Christ stands in sharp contrast to the wisdom of man (verses 5-6).

2) The mind of Christ involves wisdom from God, once hidden but now revealed (verse 7).

3) The mind of Christ is given to believers through the Spirit of God (verses 10-12).

4) The mind of Christ cannot be understood by those without the Spirit (verse 14).

5) The mind of Christ gives believers discernment in spiritual matters (verse 15).

In order to have the mind of Christ, one must first have saving faith in Christ (John 1:12; 1 John 5:12). After salvation, the believer lives a life under God's influence. The Holy Spirit indwells and enlightens the believer, infusing him with wisdom"the mind of Christ. The believer bears a responsibility to yield to the Spirit's leading (Ephesians 4:30) and to allow the Spirit to transform and renew his mind (Romans 12:1-2).

Does everything happen for a reason? The short answer is “yes”; because God is sovereign, there are no random, out-of-control happenings. God’s purposes may be hidden from us, but we can be assured that every event has a reason behind it.

There was a reason for the blindness of the man in John 9, although the disciples misidentified the reason (John 9:1–3). There was a reason for Joseph’s mistreatment, although his brothers’ purpose in what they did to him was very different from God’s purpose in allowing it (Genesis 50:20). There was a reason for Jesus’ death—the authorities in Jerusalem had their reasons, based on evil intent, and God had His, based on righteousness. God’s sovereignty extends even to the lowliest of creatures: “Not one [sparrow] falls to the ground apart from your Father’s will” (Matthew 10:29, NET).

Several factors help us know that everything happens for a reason: the law of cause and effect, the doctrine of original sin, and the providence of God. All these demonstrate that everything does happen for a reason, not just by happenstance or by random chance.

First, there is the natural law of cause and effect, also known as the law of sowing and reaping. Paul says, “Do not be deceived: God cannot be mocked. A man reaps what he sows. The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life” (Galatians 6:7–. This means that in every action we take or word we utter, whether good or evil, there are certain inevitable results that follow (Colossians 3:23–25). Someone may ask, “Why am I in jail? Is there a reason for this?” and the answer may be, “Because you robbed your neighbor’s house and got caught.” That’s cause and effect.

All that we do is either an investment in the flesh or an investment in the Spirit. We shall reap whatever we have sown, and we shall reap in proportion to how we have sown. “Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously” (2 Corinthians 9:6). The believer who walks in the Spirit and “sows” in the Spirit is going to reap a spiritual harvest. If his sowing has been generous, the harvest will be bountiful, if not in this life, certainly in the life to come. Conversely, those who “sow” to the flesh are going to reap a life without the full blessings of God, both in this life and the life to come (Jeremiah 18:10; 2 Peter 2:10–12).

The reason some things happen can often be traced back to original sin in the Garden of Eden. The Bible is clear that the world is under a curse (Genesis 3:17), which has resulted in infirmities, diseases, natural disasters, and death. All these things, although under God’s ultimate control, are sometimes used by Satan to inflict misery upon people (see Job 1–2; Luke 9:37–42; 13:16). Someone may ask, “Why did I contract this illness? Is there a reason for it?” and the answer may be one or more of the following: 1) “Because you live in a fallen world, and we are all subject to illness”; 2) “Because God is testing you and strengthening your faith”; or 3) “Because, in love, God is disciplining you according to Hebrews 12:7–13 and 1 Corinthians 11:29–30.”

Then we have what is called the providence of God. The doctrine of providence holds that God quietly and invisibly works through the natural world to manage events. God, in His providence, works out His purposes through natural processes in the physical and social universe. Every effect can be traced back to a natural cause, and there is no hint of the miraculous. The best that man can do to explain the reason why things happen in the course of natural events is to point to “coincidence.”

Believers proclaim that God arranges the coincidences. The unbeliever derides such ideas because he believes natural causes can fully explain each event without reference to God. Yet followers of Christ are wholly assured of this profound truth: “We know that in all things God works for the good of those who love him, who have been called according to his purpose” (Romans 8:28).

The book of Esther shows divine providence at work. The banishment of Vashti, the selection of Esther, the plot of the assassins, the pride of Haman, the courage of Mordecai, the insomnia of the king, the bloodlust of Zeresh, and the reading of the scroll—everything in the book happens, like cogs in a well-oiled machine, to bring about the deliverance of God’s people., Although God is never mentioned in Esther, His providence, working through “coincidence,” is plain to see.

God is always at work in the lives of His people, and in His goodness will bring them to a good end (see Philippians 1:6). The events that define our lives are not simply products of natural causes or random chance. They are ordained by God and are intended for our good. We often fail to sense God’s hidden guidance or protection as events in our lives unfold. But, when we look back at past events, we are able to see His hand more clearly, even in times of tragedy.

If there is anything that will spark a spontaneous debate, if not an outright argument, it is a discussion involving politics—even among believers. As followers of Christ, what should be our attitude and our involvement with politics? It has been said that “religion and politics don’t mix.” But is that really true? Can we have political views outside the considerations of our Christian faith? The answer is no, we cannot. The Bible gives us two truths regarding our stance towards politics and government.

The first truth is that the will of God permeates and supersedes every aspect of life. It is God’s will that takes precedence over everything and everyone (Matthew 6:33). God’s plans and purposes are fixed, and His will is inviolable. What He has purposed, He will bring to pass, and no government can thwart His will (Daniel 4:34-35). In fact, it is God who “sets up kings and deposes them” (Daniel 2:21) because “the Most High is sovereign over the kingdoms of men and gives them to anyone he wishes” (Daniel 4:17). A clear understanding of this truth will help us to see that politics is merely a method God uses to accomplish His will. Even though evil men abuse their political power, meaning it for evil, God means it for good, working “all things together for the good of those who love him, who have been called according to his purpose” (Romans 8:28).

Second, we must grasp the fact that our government cannot save us! Only God can. We never read in the New Testament of Jesus or any of the apostles expending any time or energy schooling believers on how to reform the pagan world of its idolatrous, immoral, and corrupt practices via the government. The apostles never called for believers to demonstrate civil disobedience to protest the Roman Empire's unjust laws or brutal schemes. Instead, the apostles commanded the first-century Christians, as well as us today, to proclaim the gospel and live lives that give clear evidence to the gospel’s transforming power.

There is no doubt that our responsibility to government is to obey the laws and be good citizens (Romans 13:1–2). God has established all authority, and He does so for our benefit, “to commend those who do right” (1 Peter 2:13–15). Paul tells us in Romans 13:1–8 that it is the government’s responsibility to rule in authority over us—hopefully for our good—to collect taxes, and to keep the peace. Where we have a voice and can elect our leaders, we should exercise that right by voting for those who best demonstrate Christian principles.

One of Satan’s grandest deceptions is that we can rest our hope for cultural morality and godly living in politicians and governmental officials. A nation’s hope for change is not to be found in any country’s ruling class. The church has made a mistake if it thinks that it is the job of politicians to defend, to advance, and to guard biblical truths and Christian values.

The church’s unique, God-given purpose does not lie in political activism. Nowhere in Scripture do we have the directive to spend our energy, our time, or our money in governmental affairs. Our mission lies not in changing the nation through political reform, but in changing hearts through the Word of God. When believers think the growth and influence of Christ can somehow be allied with government policy, they corrupt the mission of the church. Our Christian mandate is to spread the gospel of Christ and to preach against the sins of our time. Only as the hearts of individuals in a culture are changed by Christ will the culture begin to reflect that change.

Believers throughout the ages have lived, and even flourished, under antagonistic, repressive, pagan governments. This was especially true of the first-century believers who, under merciless political regimes, sustained their faith under immense cultural stress. They understood that it was they, not their governments, who were the light of the world and the salt of the earth. They adhered to Paul’s teaching to obey their governing authorities, even to honor, respect, and pray for them (Romans 13:1-. More importantly, they understood that, as believers, their hope resided in the protection that only God supplies. The same holds true for us today. When we follow the teachings of the Scriptures, we become the light of the world as God has intended for us to be (Matthew 5:16).

Political entities are not the savior of the world. The salvation for all mankind has been manifested in Jesus Christ. God knew that our world needed saving long before any national government was ever founded. He demonstrated to the world that redemption could not be accomplished through the power of man, his economic strength, his military might, or his politics. Peace of mind, contentment, hope and joy—and the salvation of mankind—is accomplished only through His work of faith, love, and grace.

Does the Bible instruct us to forgive and forget?

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 to forgive and forget. 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.

Many Christians struggle with this question. Many secular musicians are immensely talented. Secular music can be very entertaining. There are many secular songs that have catchy melodies, thoughtful insights, and positive messages. In determining whether or not to listen to secular music, there are three primary factors to consider: 1) the purpose of music, 2) the style of music, and 3) the content of the lyrics.

1) The purpose of music. Is music designed solely for worship, or did God also intend music to be soothing and/or entertaining? The most famous musician in the Bible, King David, primarily used music for the purpose of worshipping God (see Psalm 4:1; 6:1, 54:1, 55:1; 61:1; 67:1; 76:1). However, when King Saul was tormented by evil spirits, he would call on David to play the harp in order to soothe him (1 Samuel 16:14-23). The Israelites also used musical instruments to warn of danger (Nehemiah 4:20) and to surprise their enemies (Judges 7:16-22). In the New Testament, the apostle Paul instructs Christians to encourage one another with music: 'Speak to one another with psalms, hymns and spiritual songs' (Ephesians 5:19). So, while the primary purpose of music does seem to be worship, the Bible definitely allows for other uses of music.

2) The style of music. Sadly, the issue of music styles can be very divisive among Christians. There are Christians who adamantly demand that no musical instruments be used. There are Christians who only desire to sing the 'old faithful' hymns. There are Christians who want more upbeat and contemporary music. There are Christians who claim to worship best in a 'rock concert' type of environment. Instead of recognizing these differences as personal preferences and cultural distinctions, some Christians declare their preferred style of music to be the only 'biblical' one and declare all other forms of music to be unwholesome, ungodly, or even satanic.

The Bible nowhere condemns any particular style of music. The Bible nowhere declares any particular musical instrument to be ungodly. The Bible mentions numerous kinds of string instruments and wind instruments. While the Bible does not specifically mention drums, it does mention other percussion instruments (Psalm 68:25; Ezra 3:10). Nearly all of the forms of modern music are variations and/or combinations of the same types of musical instruments, played at different speeds or with heightened emphasis. There is no biblical basis to declare any particular style of music to be ungodly or outside of God's will.

3) The content of the lyrics. Since neither the purpose of music nor the style of music determine whether a Christian should listen to secular music, the content of the lyrics must be considered. While not specifically speaking of music, Philippians 4:8 is an excellent guide for musical lyrics: 'Finally, brothers, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable'if anything is excellent or praiseworthy'think about such things.' If we should be thinking about such things, surely those are the things we should invite into our minds through music and lyrics. Can the lyrics in a secular song be true, noble, right, pure, lovely, admirable, excellent, and praiseworthy? If so, then there is nothing wrong with a Christian listening to a secular song of that nature.

However, much of secular music does not meet the standard of Philippians 4:8. Secular music often promotes immorality and violence while belittling purity and integrity. If a song glorifies what opposes God, a Christian should not listen to it. However, there are many secular songs with no mention of God that still uphold godly values such as honesty, purity, and integrity. If a love song promotes the sanctity of marriage and/or the purity of true love'even if it does not mention God or the Bible'it can still be listened to and enjoyed.

Whatever a person allows to occupy his mind will sooner or later determine his speech and his actions. This is the premise behind Philippians 4:8 and Colossians 3:2, 5: establishing wholesome thought patterns. Second Corinthians 10:5 says we should 'take captive every thought and make it obedient to Christ.' These Scriptures give a clear picture of the kind of music we should not listen to.

Obviously, the best kind of music is that which praises and glorifies God. Talented Christian musicians work in nearly every musical genre, ranging from classical to rock, rap, and reggae. There is nothing inherently wrong with any particular style of music. It is the lyrics that determine whether a song is 'acceptable' for a Christian to listen to. If anything leads you to think about or get involved in something that does not glorify God, it should be avoided.

Joy is something we all long for but that often seems difficult to grab hold of. Experiencing joy should be a part of every Christian’s life. Joy is a fruit of the Holy Spirit, produced by God’s work in us, and it is part of God’s will for us.

We know that even the most mature of God’s people experience periods of joylessness. For instance, Job wished he had never been born (Job 3:11). David prayed to be taken away to a place where he would not have to deal with reality (Psalm 55:6–. Elijah, even after defeating 450 prophets of Baal with fire called down from heaven (1 Kings 18:16–46), fled into the desert and asked God to take his life (1 Kings 19:3–5). If these men struggled, how can we experience consistent joy in the Christian life?

The first thing is to realize that joy is a gift from God. The root word for joy in the Greek is chara, which is closely related with the Greek charis for “grace.” Joy is both a gift of God as well as a response to the gifts of God. Joy comes when we are aware of God’s grace and relish His favor.

With this in mind, it’s evident that one way to experience joy is to focus on God. Rather than dwelling on our difficulties or those things robbing our contentment, we can dwell on God. This is not to say we should deny our discontent or stuff negative emotions. Following the example of many of the psalmists, we can pour out our hearts to God. We can tell Him bluntly all the things that ail us. But then we submit those things to Him, remember who He is, and are happy in Him. Psalms 3, 13, 18, 43, and 103 are good examples.

The book of Philippians has much to say about joy, even though Paul wrote the epistle from prison. Philippians 4:4–8 gives some guidelines for experiencing joy in the Christian life: “Rejoice in the Lord always. I will say it again: Rejoice! . . . The Lord is near. Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus. Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things.” Here we see the importance of praising God, remembering that He is near, praying about our worries, and keeping our minds focused on the good things of God. We can experience joy when we intentionally praise. David wrote that the study of God’s Word can bring us joy (Psalm 19:. We experience joy by communing with God through prayer. And we experience joy by keeping our focus on godly things rather than on difficult circumstances or discontentment.

Jesus also gave some instructions regarding joy. In John 15 He talked about abiding in Him and obeying Him. He said, “As the Father has loved me, so have I loved you. Now remain in my love. If you keep my commands, you will remain in my love, just as I have kept my Father’s commands and remain in his love. I have told you this so that my joy may be in you and that your joy may be complete” (John 15:9–11). One of the keys to joy is living in obedience to God.

Another way to experience joy in the Christian life is through community. God gave Elijah rest and then sent a man, Elisha, to help him (1 Kings 19:19–21). We, too, need friends that we can share our hurts and pains with (Ecclesiastes 4:9–12). Hebrews 10:19–25 says, “Brothers and sisters . . . let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching.” Because of the grace of God, we know we can approach God confidently in prayer (Hebrews 10:19). We know we are cleansed of our sin (Hebrews 10:22). And we are joined into a new community, a family of believers. With our fellow believers, we hold firm to our faith, trusting in the character of God. We also encourage one another. Christians do not belong to this world (John 17:14–16; Philippians 3:20). We long to be with God, finally restored to our original design. Life can be lonely and discouraging. Others help remind us of truth, carry our burdens with us, and strengthen us to continue on (Galatians 6:10; Colossians 3:12–14).

Joy is meant to be a hallmark of the Christian life. It is a fruit of the Holy Spirit and a gift of God. We best receive this gift when we focus on the truth of who God is, commune with Him through prayer, and rely on the community of believers He has provided.

Spiritual growth is the process of becoming more and more like Jesus Christ. When we place our faith in Jesus, the Holy Spirit begins the process of making us more like Him, conforming us to His image. Spiritual growth is perhaps best described in 2 Peter 1:3-8, which tells us that by God's power we have "everything we need" to live lives of godliness, which is the goal of spiritual growth. Notice that what we need comes "through our knowledge of Him," which is the key to obtaining everything we need. Our knowledge of Him comes from the Word, given to us for our edification and growth.

There are two lists in Galatians 5:19-23. Verses 19-21 list the "acts of the flesh." These are the things that identified our lives before we came to Christ for salvation. The acts of the flesh are the activities we are to confess, repent of, and, with God's help, overcome. As we experience spiritual growth, fewer and fewer of the "acts of the flesh" will be evident in our lives. The second list is the "fruit of the Spirit" (verses 22-23). These are what should characterize our lives now that we have experienced salvation in Jesus Christ. Spiritual growth is identified by the fruit of the Spirit becoming increasingly evident in a believer's life.

When the transformation of salvation takes place, spiritual growth begins. The Holy Spirit indwells us (John 14:16-17). We are new creatures in Christ (2 Corinthians 5:17). The old, sinful nature begins to give way to the new, Christlike nature (Romans 6-7). Spiritual growth is a lifelong process that depends on our study and application of God's Word (2 Timothy 3:16-17) and our walk in the Spirit (Galatians 5:16-26). As we seek spiritual growth, we should pray to God and ask for wisdom concerning the areas He desires us to grow in. We can ask God to increase our faith and knowledge of Him. God desires for us to grow spiritually, and He has given us all we need to experience spiritual growth. With the Holy Spirit’s help, we can overcome sin and steadily become more like our Savior, the Lord Jesus Christ.

The answer to this question depends on what the ends or goals are and what means are being used to achieve them. If the goals are good and noble, and the means we use to achieve them are also good and noble, then yes, the ends do justify the means. But that’s not what most people mean when they use the expression. Most use it as an excuse to achieve their goals through any means necessary, no matter how immoral, illegal or unpleasant the means may be. What the expression usually means is something like “It doesn’t matter how you get what you want as long as you get it.”

The “ends justifying the means” usually involves doing something wrong to achieve a positive end and justifying the wrongdoing by pointing to a good outcome. An example would be lying on a resume to get a good job and justifying the lie by saying the larger income will enable the liar to provide more adequately for his family. Another might be justifying the abortion of a baby to save the life of the mother. Lying and taking an innocent life are both morally wrong, but providing for one’s family and saving the life of a woman are morally right. Where, then, does one draw the line?

The ends/means dilemma is a popular scenario in ethics discussions. Usually, the question goes something like this: “If you could save the world by killing someone, would you do it?” If the answer is “yes,” then a morally right outcome justifies the use of immoral means to achieve it. But there are three different things to consider in such a situation: the morality of the action, the morality of the outcome, and the morality of the person performing the action. In this situation, the action (murder) is clearly immoral and so is the murderer. But saving the world is a good and moral outcome. Or is it? What kind of world is being saved if murderers are allowed to decide when and if murder is justified and then go free? Or does the murderer face punishment for his crime in the world that he has saved? And would the world that was saved be justified in taking the life of the one who had just saved them?

From a biblical standpoint, of course, what is missing from this discussion is the character of God, God’s law, and the providence of God. Because we know that God is good, holy, just, merciful and righteous, those who bear His name are to reflect His character (1 Peter 1:15-16). Murder, lying, theft, and all manner of sinful behaviors are the expression of man’s sin nature, not the nature of God. For the Christian whose nature has been transformed by Christ (2 Corinthians 5:17), there is no justifying immoral behavior, no matter the motivation for it or the outcome of it. From this holy and perfect God, we get a law that reflects His attributes (Psalm 19:7; Romans 7:12). The Ten Commandments make it clear that murder, adultery, stealing, lying and greed are unacceptable in God’s eyes and He makes no "escape clause" for motivation or rationalization. Notice that He doesn’t say, “Don’t murder unless by doing so you will save a life.” This is called "situational ethics," and there is no room for it in God’s law. So, clearly, from God’s perspective there are no ends that justify the means of breaking His law.

Also missing in the ends/means ethics discussion is an understanding of the providence of God. God did not simply create the world, populate it with people, and then leave them to muddle through on their own with no oversight from Him. Rather, God has a plan and purpose for mankind which He has been bringing to pass through the centuries. Every decision made by every person in history has been supernaturally applied to that plan. He states this truth unequivocally: “I make known the end from the beginning, from ancient times, what is still to come. I say: My purpose will stand, and I will do all that I please. From the east I summon a bird of prey; from a far-off land, a man to fulfill my purpose. What I have said, that will I bring about; what I have planned, that will I do” (Isaiah 46:10-11). God is intimately involved in and in control over His creation. Furthermore, He states that He works all things together for good for those who love Him and are called according to His purpose (Romans 8:28). A Christian who lies on a resume or aborts a baby would be violating God’s law and denying His ability to provide for a family and preserve a mother’s life if He purposes to do so.

Those who do not know God may be forced to justify their means to an end, but those who claim to be children of God have no reason whatsoever to break one of God’s commandments, deny His sovereign purpose, or bring reproach to His Name.

What is regeneration according to the Bible?

Another word for regeneration is rebirth, related to the biblical phrase “born again.” Our rebirth is distinguished from our first birth, when we were conceived physically and inherited our sin nature. The new birth is a spiritual, holy, and heavenly birth that results in our being made alive spiritually. Man in his natural state is “dead in trespasses and sins” until he is “made alive” (regenerated) by Christ. This happens when he places his faith in Christ (Ephesians 2:1).

Regeneration is a radical change. Just as our physical birth resulted in a new individual entering the earthly realm, our spiritual birth results in a new person entering the heavenly realm (Ephesians 2:6). After regeneration, we begin to see and hear and seek after divine things; we begin to live a life of faith and holiness. Now Christ is formed in the hearts; now we are partakers of the divine nature, having been made new creatures (2 Corinthians 5:17). God, not man, is the source of this transformation (Ephesians 2:1, . God’s great love and free gift, His rich grace and abundant mercy, are the cause of the rebirth. The mighty power of God—the power that raised Christ from the dead—is displayed in the regeneration and conversion of sinners (Ephesians 1:19–20).

Regeneration is necessary. Sinful human flesh cannot stand in God’s presence. In His conversation with Nicodemus, Jesus said twice that a man must be born again in order to see the kingdom of God (John 3:3, 7). Regeneration is not optional, for “flesh gives birth to flesh, but the Spirit gives birth to spirit” (John 3:6). Physical birth fits us for earth; spiritual rebirth fits us for heaven. See Ephesians 2:1; 1 Peter 1:23; John 1:13; 1 John 3:9; 4:7; 5:1, 4, 18. Regeneration is part of what God does for us at the moment of salvation, along with sealing (Ephesians 1:14), adoption (Galatians 4:5), reconciliation (2 Corinthians 5:18–20), etc. Regeneration is God’s making a person spiritually alive, as a result of faith in Jesus Christ. Prior to salvation we were not God’s children (John 1:12–13); rather, we were children of wrath (Ephesians 2:3; Romans 5:18–20). Before salvation, we were degenerate; after salvation we are regenerated. The result of regeneration is peace with God (Romans 5:1), new life (Titus 3:5; 2 Corinthians 5:17), and eternal sonship (John 1:12–13; Galatians 3:26). Regeneration begins the process of sanctification wherein we become the people God intends us to be (Romans 8:28–30).

The only means of regeneration is by faith in the finished work of Christ on the cross. No amount of good works or keeping of the Law can regenerate the heart. “By works of the law no human being will be justified in [God’s] sight” (Romans 3:20). Only Christ offers a cure for the total depravity of the human heart. We don’t need renovation or reformation or reorganization; we need rebirth.

Are we supposed to obey our pastors?

The verse that speaks the most directly to this question is Hebrews 13:17, "Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you."

Pastors are hurt deeply to see people ignore the counsel of God they share in messages or Bible lessons. Some people "blow off" the Word of God, doing so not only to their own hurt but also to the hurt of those who are around them. Young people especially have the tendency to ignore the counsel of those older than they, making the mistake of trusting their own wisdom as well as their own heart. God states that a godly pastor shares precepts from God's Word because he desires not only to serve God but to feed the flock the spiritual food that will result in their experiencing the abundant life Jesus promised (John 10:10b).

On the other end of the spectrum, the Bible gives warning about "false shepherds" who do not have the welfare of the flock at heart but are more interested in maintaining control or exercising lordship over others, or who fail to study the Word of God and end up teaching men's commands instead of God's. The Pharisees were guilty of this during Jesus' time. There are numerous examples of this in the prophetic books of the Old Testament. And there are repeated warnings about this in Acts, the epistles, and Revelation. Because of the unfortunate existence of these self-seeking leaders, there must also come a time when we disobey man in order to obey God (Acts 4:18-20). However, accusations against a church leader are not to be lightly launched and need to be substantiated by more than one witness (1 Timothy 5:19).

Godly pastors are worth their weight in gold. They are usually overworked and underpaid. They bear greater responsibility than medical doctors as Hebrews 13:17 states"they must one day give an account of their ministries before God. First Peter 5:1-4 points out that they are not dictators, but lead by their example and by their teaching (1 Timothy 4:16) in humility of heart. And like Paul, they are like nursing mothers who truly love their "children" and are willing to give themselves for their flock and rule with gentleness (1 Thessalonians 2:7-12; John 10:11). They are characterized by sincere devotion to the Word and to prayer (Acts 6:4) so that they can rule in God's power and wisdom and impart to the flock spiritual meat to make them healthy and vibrant Christians (1 Timothy 5:17). If this is a description of your pastor, or close to it (no man on earth is perfect), he is worthy of double honor and obedience as he declares the plain teachings of God.

So the answer to the question is yes, we should obey our pastors. We are also to pray for them always, asking God to grant them wisdom, humility, a love for the flock, and protection as they protect those in their care.

How can I forgive those who sin against me?

Everyone has been wronged, offended, and sinned against at some point. How are Christians to respond when such offenses occur against them? According to the Bible, we are to forgive others. Ephesians 4:32 declares, “Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.” Similarly, Colossians 3:13 proclaims, “Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you.” The key in both Scriptures is that we are to forgive fellow believers as God has forgiven us. Why do we forgive? Because we have been forgiven! Our forgiveness of others should reflect God’s forgiveness of us.

In order to forgive those who sin against us, we must first of all understand God’s forgiveness. God does not just forgive everyone automatically with no preconditions—if He did, there would be no lake of fire in Revelation 20:14–15. Forgiveness, properly understood, involves repentance on the sinner’s part and love and grace on God’s part. The love and grace are there, but the repentance is often lacking. So, the Bible’s command for us to forgive one another does not mean we ignore sin. It means we gladly, gracefully, lovingly extend forgiveness to those who repent. We are always willing to forgive when given the opportunity. Not just seven times, but “seventy times seven” times (Matthew 18:22, KJV). Refusing to forgive a person who requests it demonstrates resentment, bitterness, and anger, none of which are the traits of a true Christian.

To forgive those who sin against us requires patience and forbearance. The church has the command to “be patient with everyone” (1 Thessalonians 5:14). We should be able to overlook personal slights and minor offenses. Jesus said, “If anyone slaps you on the right cheek, turn to them the other cheek also” (Matthew 5:39). Not every “slap in the face” needs a response.

To forgive those who sin against us requires the transformational power of God in our lives. There is something deep within fallen human nature that thirsts for revenge and urges retaliation in kind. We naturally want to inflict the same type of injury on the one who injured us—an eye for an eye seems only fair. In Christ, however, we have been given the power to love our enemies, do good to the haters, bless the cursers, and pray for the abusers (see Luke 6:27–28). Jesus gives us a heart that is willing to forgive and will work to that end.

Forgiving those who sin against us is made easier when we consider the extent to which God forgives our transgressions. We who have been lavished with grace have no right to withhold grace from others. We have sinned against God infinitely more than any person can sin against us. Jesus’ parable in Matthew 18:23–35 is a powerful illustration of this truth.

God promises that, when we come to Him asking for forgiveness, He freely grants it (1 John 1:9). The grace we extend to those who seek our forgiveness should be just as readily available (Luke 17:3–4).

What is the proper way to pray?

Is it best to pray standing up, sitting down, kneeling, or bowing down? Should our hands be open, closed, or lifted up to God? Do our eyes need to be closed when we pray? Is it better to pray in a church building or out in nature? Should we pray in the morning when we get up or at night before we go to bed? Are there certain words we need to say in our prayers? How do we begin our prayers? What is the proper way to close a prayer? These questions, and others, are common questions asked about prayer. What is the proper way to pray? Do any of the above things even matter?

Far too often, prayer is viewed as a "magic formula." Some believe that if we do not say exactly the right things, or pray in the right position, God will not hear and answer our prayer. This is completely unbiblical. God does not answer our prayers based on when we pray, where we are, what position our body is in, or in what order we word our prayers. We are told in 1 John 5:14-15 to have confidence when we come to God in prayer, knowing He hears us and will grant whatever we ask as long as it is in His will. Similarly, John 14:13-14 declares, "And I will do whatever you ask in my name, so that the Son may bring glory to the Father. You may ask me for anything in my name, and I will do it." According to these and many other Scriptures, God answers prayer requests based on whether they are asked according to His will and in the name of Jesus (to bring glory to Jesus).

So, what is the proper way to pray? Philippians 4:6-7 tells us to pray without being anxious, to pray about everything, and to pray with thankful hearts. God will answer all such prayers with the gift of His peace in our hearts. The proper way to pray is to pour out our hearts to God, being honest and open with God, as He already knows us better than we know ourselves. We are to present our requests to God, keeping in mind that God knows what is best and will not grant a request that is not His will for us. We are to express our love, gratitude, and worship to God in prayer without worrying about having just the right words to say. God is more interested in the content of our hearts than the eloquence of our words.

The closest the Bible comes to giving a "pattern" for prayer is the Lord's Prayer in Matthew 6:9-13. Please understand that the Lord's Prayer is not a prayer we are to memorize and recite to God. It is an example of the things that should go into a prayer"worship, trust in God, requests, confession, and submission. We are to pray for the things the Lord's Prayer talks about, using our own words and "customizing" it to our own journey with God. The proper way to pray is to express our hearts to God. Sitting, standing, or kneeling; hands open or closed; eyes opened or closed; in a church, at home, or outside; in the morning or at night"these are all side issues, subject to personal preference, conviction, and appropriateness. God's desire is for prayer to be a real and personal connection between Himself and us.

Why do people reject Jesus as their Saviour?

The decision to accept or reject Jesus as Saviour is the ultimate life decision. Why do many people choose to reject Jesus as Saviour? There are perhaps as many different reasons for rejecting Christ as there are people who reject Him, but the following four reasons can serve as general categories.

1) Some people do not think they need a saviour. These people consider themselves to be 'basically good' and do not realize that they, like all people, are sinners who cannot come to God on their own terms. But Jesus said, 'I am the way, the truth, and the life. No one comes to the Father except through me' (John 14:6). Those who reject Christ will not be able to stand before God and successfully plead their own case on their own merits.

2) The fear of social rejection or persecution deters some people from receiving Christ as Saviour. The unbelievers in John 12:42-43 would not confess Christ because they were more concerned with their status among their peers than doing God's will. These were the Pharisees whose love of position and the esteem of others blinded them, 'for they loved the approval of men rather than the approval of God.'

3) For some people, the things that the present world has to offer are more appealing than eternal things. We read the story of such a man in Matthew 19:16-23. This man was not willing to lose his earthly possessions in order to gain an eternal relationship with Jesus (see also 2 Corinthians 4:16-18).

4) Many people are simply resisting the Holy Spirit's attempts to draw them to faith in Christ. Stephen, a leader in the early church, told those who were about to murder him, 'You stiff-necked people, with uncircumcised hearts and ears! You are just like your fathers: You always resist the Holy Spirit!' (Acts 7:51). The apostle Paul made a similar statement to a group of gospel rejecters in Acts 28:23-27.

Whatever the reasons why people reject Jesus Christ, their rejection has disastrous eternal consequences. 'There is no other name under heaven given to men by which we must be saved' than the name of Jesus (Acts 4:12), and those who reject Him, for whatever reason, face an eternity in the 'outer darkness' of hell where there will be 'weeping and gnashing of teeth' (Matthew 25:30).

Should Christians support the nation of Israel?

Christians should definitely support the nation of Israel. We must remember that Israel, the nation, is very special to God. We read in Deuteronomy 7:6-8 these words: "For you are a people holy to the LORD your God. The LORD your God has chosen you out of all the peoples on the face of the earth to be his people, his treasured possession. The LORD did not set his affection on you and choose you because you were more numerous than other peoples, for you were the fewest of all peoples. But it was because the LORD loved you and kept the oath he swore to your forefathers that he brought you out with a mighty hand and redeemed you from the land of slavery, from the power of Pharaoh king of Egypt."

God's eternal purpose is to bless the world through Israel. Already He has done so in measure, for "salvation is from the Jews" (John 4:22), but the fullness of future blessing is indicated in the wondrous promise of Isaiah 27:6: "In days to come Jacob will take root, Israel will bud and blossom and fill all the world with fruit."

The declaration that "salvation is from the Jews” suggests our immeasurable debt to Israel. All that we have worth having has come to us through the Jews. Our Bible is a Jewish Book, and our Savior is a Jewish Savior. Let us never forget to pray for God's chosen people. It is true that Israel, today, is in the place of rejection. The nation is a secular, unbelieving (as to the claims of Scripture and their Messiah, Jesus Christ) nation; but "…at the present time there is a remnant chosen by grace" (Romans 11:5). Some Jews are being saved and are becoming members of the body of Christ through faith in their Messiah.

Jews are, biblically speaking, the "chosen people of God" and dearly loved by Him. Another reason for Christians to support the nation of Israel is because of the Abrahamic Covenant. We read of God’s promise in Genesis 12:2-3, "I will make you into a great nation and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you" (see also Genesis 27:29; Numbers 24:9).

One of the United States’ most worthwhile accomplishments has been its consistent regard for the plight of the Jewish nation. No nation in the history of the world has a better record of treating individual Jews with respect than does America. The same can be said for our befriending Israel as a nation. America has committed many sins for which we may well deserve judgment, but as a nation, we have been a consistent friend of the Jews and the nation of Israel, as well as a benefactor. In 1948, President Harry Truman helped persuade the United Nations to recognize Israel as a nation. Since then, the United States has contributed billions of dollars in aid to Israel.

From the biblical declarations of God's love and care for His chosen people, the nation of Israel, and from the history of nations being destroyed because of their evil dealings with God's chosen people, the Jews, Christian believers should give support to the chosen people of God. This is not to say that we support necessarily the methods they use in their relationships with the Arab nations. The Bible warned that conflict would always characterize the relations between the descendents of Isaac and Ishmael. Sadly, this conflict will continue until Jesus comes back to judge the nations and sets up His 1,000-year reign of peace on earth. We must look at the "big picture” with a biblical worldview. While we do not have to support everything Israel does as a nation, we most definitely should support Israel’s right to exist. God will fulfill His promises and covenants with Israel. God still has a plan for Israel. Woe to anyone who seeks to defeat that plan; “whoever curses you I will curse” (Genesis 12:3).

Do I have to confess my adultery to my spouse?

Whether or not to confess the sin of adultery to one's spouse is a dilemma for many Christians who have had the unfortunate experience of the sin of adultery. Worldly "experts" usually encourage adulterers to keep their mouths shut about their infidelities, proclaiming worse damage will be done by confessing. The problem with this is that it stifles one's conscience and doesn't allow for the restoration of relationships that confession is intended to encompass. James 5:16 says, "Therefore confess your sins to each other and pray for each other so that you may be healed."

The apostle Paul wisely stated, "So I strive always to keep my conscience clear before God and man" (Acts 24:16). Although adultery is a sin against God, first and foremost, the Bible also says that our bodies do not belong to ourselves, but also to the one we are married to (1 Corinthians 7:4). The physical act of sex is the symbol of the way a married couple becomes one flesh when God joins them together in marriage (1 Corinthians 6:15-16). For these reasons, a person who has committed adultery should pray and allow the Holy Spirit to lead him or her, confessing the infidelity at the appropriate time.

A guilty conscience will not go away simply by trying to ignore it. It may, in fact, lead to psychological and even physical problems. As difficult as it would be for anyone to tell their husband or wife that they have been unfaithful, it is necessary not only for the integrity of the marriage, but also for the relationship between the person and God, so that their conscience may be clear and they will be able to live a holy and blameless life.

Why can't I stop sinning? Please help!

Every believer has, at one time or another, lamented his or her inability to stop sinning. While we tend to think the problem stems from weakness in ourselves, the inability to stop sinning usually indicates a deficiency in our understanding of God’s strength. When we do not understand His power to save, forgive, and cleanse us from all unrighteousness (1 John 1:9), we can get caught in a destructive cycle of sin, guilt, and fear, which leads to a lack of joy in our salvation, which leads to more sin.

In Psalm 51:12, David pleads with God, “Restore to me the joy of my salvation, and uphold me with a willing spirit.” He wrote this after he had fallen into the grievous sins of adultery and murder. It is interesting to notice that he asks God for a return of the joy of his salvation. Joy is key in our victory over sin. It is also important that we understand that God sustains us “with a willing spirit.” God takes joy in saving us, and we take joy in being saved.

God has saved us willingly, to display His grace, love, and strength. Our salvation does not depend on how much or how little we sin, how much or how little we evangelize or repent or do good works, how loving or unloving we are, or anything else about us. Our salvation is entirely a product of God’s grace, love, and purpose (Ephesians 2:8–9). This is important to understand, because (ironically) believing that we are responsible to keep the law leads inevitably to the inability to stop sinning.

Paul explains this in Romans 7:7–10. When we understand a law, like “do not covet,” our sin nature inevitably rebels against that law, and we covet. This is the plight of man—it is simply how we are. The law aggravates our sin nature. John Bunyan illustrates this truth in The Pilgrim’s Progress. In the Interpreter’s House, Christian sees a very dusty room that had never been swept. First, a man with a broom tries to clean the floor, but the broom’s only effect is to raise choking clouds of dust. The more he sweeps, the more the dust is stirred up; this is a picture of the law, Bunyan says, which cannot clean a sinful heart but only stirs up the sin. However, Christian watches as the broom is set aside and a young girl sprinkles the whole room with water. After that, the room is quickly cleaned; this is a picture of the gospel of grace and its ability to purify the heart. The grace of God can do what the law could never do: cleanse us from sin.

So, the way to stop sinning is not to add more rules. God knew this. In fact, He gave us the law so that we would be aware of our sin and turn to Him (Romans 3:19-20; Galatians 3:23-26). The law is good. It is a reflection of God’s nature and His perfection. But it was not given to us for our salvation. Christ fulfills the law for us (Matthew 5:17).

When we disagree with God and hang onto the idea that we must fulfill the law, we lose our joy in salvation and set ourselves up for failure. We labor under a terrible burden. We feel pressured to do something to secure salvation, but, at the same time, our sin nature renders us unable to obey the law. The more we focus on the law, the more our sin nature rebels. The more our sin nature rebels, the more frightened we become that we are not saved. The more frightened and joyless we become, the more tempting sin’s promise of happiness is.

The only way to break the cycle and stop sinning is to accept the fact that we cannot stop sinning. This may seem contradictory, but if a person does not stop trying to save himself, he will never rest in the knowledge that God has saved him. The joy of salvation comes from accepting the fact that God’s grace covers us, that He will change us and conform us to the image of Christ, and that it is His work, not ours (Romans 8:29; Philippians 1:6; Philippians 2:13; Hebrews 13:20-21). Once this reality is truly grasped, sin loses its power. We no longer feel the impulse to turn to sin as a means of temporary relief from anxiety, because the anxiety and pressure has been relieved once for all by Christ (Hebrews 10:10, 14). Then, the good works we accomplish in faith are done because of love and joy rather than out of fear or duty.

“The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ. Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain” (1 Corinthians 15:56-58).

Is praying the rosary scriptural?

Praying the rosary is promoted within the Catholic Church as a means of strengthening one’s faith, resisting evil, growing spiritually, and generally benefiting society. While some of the prayer of the rosary is scriptural, the whole second half of the “Hail Mary” and portions of the “Hail, Holy Queen” are blatantly unbiblical. While the first part of the Hail Mary is almost a direct quotation from Luke 1:28, there is no scriptural basis for (1) praying to Mary, (2) addressing her as “holy,” or (3) calling her “our life” and “our hope.”

Praying the rosary involves giving attributes to Mary that the Bible never gives her. To call Mary “holy”—the Catholic Church teaches that Mary never sinned or had any taint of original sin—is not biblical. The Bible calls all believers “saints,” which can be interpreted as “holy ones,” but Scripture says that the righteousness believers have is the imparted righteousness from Christ (2 Corinthians 5:21). In this life, no one is yet sanctified from sin in practice (1 John 1:9—2:1). Jesus is called our Savior repeatedly in Scripture because He saved us from our sin. In Luke 1:47, Mary calls God her “Savior.” Savior from what? A sinless person does not need a Savior. Sinners need a Savior. Mary acknowledged that God was her Savior. Therefore, Mary acknowledged that she was a sinner.

Jesus came to save us from our sins (Matthew 1:21). The Roman Catholic Church claims that Mary was saved from sin differently from everyone else—that she was saved from sin through the immaculate conception (her being conceived free of sin). But is this teaching scriptural? The Roman Catholic Church openly admits that this doctrine is not found in Scripture. When a young man addressed Jesus as “good Master” (Matthew 19:16–17), Jesus asked why he called Him “good” since there is none good but one, God. Jesus was trying to make the young man aware that he was using the term good too loosely. In praying the rosary, Catholics use the term holy too loosely. No one, including Mary, is holy but God. This ties in with Romans 3:10–23, Romans 5:12, and countless other passages that stress the fact that in God’s eyes no one measures up. Never is Mary excluded from such all-encompassing statements.

But praying the rosary has an even more basic problem, namely, that much of the prayer directed to Mary, not to God. We are never told in the Bible whether anyone else in heaven can even hear us. God alone is all-knowing, all-powerful, and all-present. When Jesus taught His disciples to pray, He taught them to address their prayers to God the Father. Every example of prayer in the Bible is addressed to God alone. There is never a single example of someone praying to any “saint” or angel or anyone else (besides prayers to false gods). Further, any time that a pious person prostrates himself (in a religious setting) to honor someone else besides God (chiefly to the apostles or angels), he is told to get up, to stop it (Acts 10:25–26; 14:13–16; Matthew 4:10; Revelation 19:10; 22:8–9). The Roman Catholic Church states that it worships God alone but “venerates” Mary and the saints. What is the difference? A person praying the rosary spends more time calling out to Mary than to God. For every one praise of God in the rosary, there are ten praises of Mary!

Praying the rosary also assigns a task to Mary that the Bible never assigns her. Jesus is our Redeemer (Galatians 3:13; 4:4–5; Titus 2:14; 1 Peter 1:18–19; Revelation 5:9), our heavenly Advocate (1 John 2:1), and our one and only Mediator (1 Timothy 2:5). The “Hail, Holy Queen” portion of the rosary prayer calls Mary our “most gracious advocate.” This is a direct contradiction of the clear biblical teaching that only Jesus is our go-between.

Praying the rosary requires Catholics to call upon Mary as the “holy Queen.” The only time in Scripture that the title “Queen of Heaven” is found, the term is used in a negative way (Jeremiah 7:17–19; 44:16–27). The Bible never pictures Mary as a queen; rather, she calls herself “the Lord’s servant” (Luke 1:38). She is never given a crown or authority over heaven and earth. Likewise, is it appropriate, while praying the rosary, to call Mary our “life” and “hope”? Again, these are terms that are used of God alone in Scripture (John 1:1–14; Colossians 3:4; 1 Timothy 1:1; Ephesians 2:12; Titus 2:13).

The practice of saying the rosary runs contrary to Scripture in a number of ways. Only God can hear our prayers. Only God can answer our prayers. We have one intermediary (Jesus), and it is in His name we pray, not Mary’s.

Why does God require faith? Why doesn't God?

Our relationship with God is similar to our relationship with others in that all relationships require faith. We can never fully know any other person. We cannot experience all they experience nor enter into their minds to know what their thoughts and emotions are. Proverbs 14:10 says, "The heart knows its own bitterness, and a stranger does not share its joy." We are incapable of even knowing our own hearts fully. Jeremiah 17:9 says that the human heart is wicked and deceptive, "Who can know it?" In other words, the human heart is such that it seeks to hide the depth of its wickedness, deceiving even its owner. We do this through shifting blame, justifying wrong behavior, minimizing our sins, etc.

Because we are incapable of fully knowing other people, to some degree faith (trust) is an integral ingredient in all relationships. For example, a wife gets into a car with her husband driving, trusting him to drive safely, even though he often drives faster than she would on winter roads. She trusts him to act in their best interest at all times. We all share information about ourselves with others, trusting they will not betray us with that knowledge. We drive down the road, trusting those driving around us to follow the rules of the road. So, whether with strangers or with intimate friends and companions, because we cannot fully know others, trust is always a necessary component of our relationships.

If we cannot know our fellow finite human beings fully, how can we expect to fully know an infinite God? Even if He should desire to fully reveal Himself, it is impossible for us to fully know Him. It is like trying to pour the ocean (seemingly infinite in quantity) into a quart-measuring jar (finite)... impossible! Nonetheless, even as we can have meaningful relationships with others that we have grown to trust because of our knowledge of them and of their character, so God has revealed enough about Himself through His creation (Romans 1:18-21), through His written Word, the Bible (2 Timothy 3:16-17; 2 Peter 1:16-21), and through His Son (John 14:9), that we can enter into a meaningful relationship with Him. But this is only possible when the barrier of one's sin has been removed by trusting in Christ's person and work on the cross as payment for one's sin. This is necessary because, as it is impossible for both light and darkness to dwell together, so it is impossible for a holy God to have fellowship with sinful man unless his sin has been paid for and removed. Jesus Christ, the sinless Son of God, died on the cross to take our punishment and change us so that the one who believes on Him can become a child of God and live eternally in His presence (John 1:12; 2 Corinthians 5:21; 2 Peter 3:18; Romans 3:10-26).

There have been times in the past that God has revealed Himself more "visibly" to people. One example of this is at the time of the exodus from Egypt, when God revealed His care for the Israelites by sending the miraculous plagues upon the Egyptians until they were willing to release the Israelites from slavery. God then opened the Red Sea, enabling the approximately two million Israelites to cross over on dry ground. Then, as the Egyptian army sought to pursue them through the same opening, He crashed the waters upon them (Exodus 14:22-29). Later, in the wilderness, God fed them miraculously with manna, and He guided them in the day by a pillar of cloud and in the night by a pillar of fire, visible representations of His presence with them (Exodus 15:14-15).

Yet, in spite of these repeated demonstrations of His love, guidance, and power, the Israelites still refused to trust Him when He wanted them to enter into the Promised Land. They chose instead to trust the word of ten men who frightened them with their stories of the walled cities and the giant stature of some of the people of the land (Numbers 13:26-33). These events show that God's further revelation of Himself to us would have no greater effect on our ability to trust Him. Were God to interact in a similar fashion with people living today, we would respond no differently than the Israelites because our sinful hearts are the same as theirs.

The Bible also speaks of a future time when the glorified Christ will return to rule the earth from Jerusalem for 1,000 years (Revelation 20:1-10). More people will be born on the earth during that reign of Christ. He will rule with complete justice and righteousness, yet, in spite of His perfect rule, the Bible states that at the end of the 1,000 years, Satan will have no trouble raising an army to rebel against Christ's rule. The future event of the millennium and the past event of the exodus reveal that the problem is not with God insufficiently revealing Himself to man; rather, the problem is with man's sinful heart rebelling against God's loving reign. We sinfully crave self-rule.

God has revealed enough of His nature for us to be able to trust Him. He has shown through the events of history, in the workings of nature, and through the life of Jesus Christ that He is all-powerful, all-knowing, all-wise, all-loving, all-holy, unchanging, and eternal. And in that revelation, He has shown that He is worthy to be trusted. But, as with the Israelites in the wilderness, the choice is ours whether or not we will trust Him. Often, we are inclined to make this choice based on what we think we know about God rather than what He has revealed about Himself and can be understood about Him through a careful study of His inerrant Word, the Bible. If you have not already done so, begin a careful study of the Bible, that you may come to know God through a reliance upon His Son, Jesus Christ, who came to earth to save us from our sins, so that we might have sweet companionship with God both now and in a fuller way in heaven one day.

THE POWER OF *I AM SORRY*

*I am sorry,* a short but mighty sentence!

If you wish to live long, don't joke with this short sentence, *I am sorry.* Do you know how many people who had gone to early grave because they neglected the therapeutic power of *I am sorry.*

Single sorry can stop a war, n prevents millions of men, women including children from dying!

Most of the troubles in most homes are heightened because wives are too big to say *I am sorry* to their husbands and you can trust the ego of husbands in saying same to their wives.

Quarrel lingers between friends because no party wants to say *I am sorry.* Each says or asks, why should I be the first to say *I am sorry?* He or she would beat his or her chest and utter the ego phrase, *a whole me!*

Ladies and gentlemen, welcome to the part of the world where saying *I am sorry* is a hard nut to crack while curses are easily unleashed.

Welcome to the part of the world where people refer to a person who says *I am sorry* in a midst of a rift as a *weaker sex*: one who is not man enough; one who is foolish.

Welcome to Africa where saying *I am sorry* is tougher than forcing a donkey to pass through a needle hole.

All of us are victims of this discussion. We have lost valuable assets, money and even lives because of this cheap and affordable sentence *I am sorry.* It simply cost only a breath of speech.

Have you ever wondered why domestic violence is less pronounced in the western world? It is simply because they understand the efficacy of *I am sorry.*

Husbands say it to their wives and even children whenever they err, wives and children do the same and life goes on fine.

Friends, this is simply a piece to encourage us to cultivate a habit of saying *I am sorry.* It is difficult but readily affordable.

These few sentences can make that your dream home.

The best that you're viewing out there is within you.

Learn how to say *I AM SORRY* even if you are right.

If this message offends you in one way or the other, *I am sorry*

Accept my apologies.

Is it wrong to feel disappointment with God?

Disappointment with God is not necessarily wrong or sinful; rather, it is a part of the human condition. The word disappointment means "a feeling of dissatisfaction when one’s hopes, desires, and expectations fail to come to pass." When God somehow fails to satisfy our hopes or does not live up to our expectations, disappointment inevitably follows. If God does not perform in the manner we think He should, we become disillusioned with Him and dissatisfied with His performance. This can lead to a wavering faith in God, especially in His sovereignty and His goodness.

When God does not act when we think He should act, it is not because He is unable to do so. Rather, He simply chooses not to. While this might seem an arbitrary or capricious act on His part, the exact opposite is true. God chooses to act or not to act according to His perfect and holy will in order to bring about His righteous purposes. Nothing happens that is out of God’s plan. He has control of every molecule that floats around in the universe, and God’s will encompasses every act and decision made by every person throughout the world at all times. He tells us in Isaiah 46:11, “From the east I summon a bird of prey; from a far-off land, a man to fulfill my purpose. What I have said, that will I bring about; what I have planned, that will I do.” Even the birds are somehow part of His foreordained plan. Furthermore, there are times when He chooses to let us know His plans (Isaiah 46:10), and times when He does not. Sometimes we understand what He is doing; sometimes we do not (Isaiah 55:9). One thing we do know for sure: if we belong to Him, whatever He does will be to our benefit, whether or not we understand it (Romans 8:28).

The key to avoiding disappointment with God is to align our wills with His and to submit to His will in all things. Doing so will not only keep us from being disappointed with God, but it will also preclude grumbling and complaining about the events that occur in our lives. The Israelites in the desert griped and questioned God on several occasions, despite having seen miraculous displays of His power in the parting of the Red Sea, the provision of manna and quail in the wilderness, and the glory of the Lord that followed them in the form of a pillar of fire (Exodus 15–16; Numbers 14:2-37). Despite God’s continual faithfulness to His people, they grumbled and were disappointed with God because He did not act as they thought He should. Rather than submitting to His will and trusting Him, they were in a constant state of turmoil and confusion.

When we align our wills with God’s will and when we can say, with Jesus, “Not my will but yours be done” (Luke 22:42), then we find the contentment Paul spoke of in 1 Timothy 6:6-10 and Philippians 4:11-12. Paul had learned to be content with whatever God sent his way. He trusted God and submitted to His will, knowing that a holy, righteous, perfect, loving, and merciful God would work all things together for his good because that is what He promised. When we see God in that light, we cannot possibly be disappointed with Him. Rather, we submit willingly to our heavenly Father, knowing that His will is perfect and that everything He brings to pass in our lives will be for our good and His glory.

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.

Where is God now? Where is God when it hurts?

The Bible teaches that God reigns over the nations from His holy throne in heaven (Psalm 47:8; Isaiah 6:1, 66:1; Hebrews 4:16). Even though we know that God’s presence is in some sense uniquely in heaven, the teachings of Scripture also make it clear that God is omnipresent (present everywhere at the same time). From the beginning of Scripture, we see the presence of God hovering over the earth, even when it was still formless and empty (Genesis 1:2). God filled the world with His creation, and His presence and glory continue to inhabit the whole earth (Numbers 14:21). There are many examples throughout Scripture of God’s presence moving on the earth, interacting with His creation (Genesis 3:8; Deuteronomy 23:14; Exodus 3:2; 1 Kings 19:11-18; Luke 1:35; Acts 16:7). Hebrews 4:13 says, “Nothing in all creation is hidden from God’s sight. Everything is uncovered and laid bare before the eyes of him to whom we must give an account.” Jeremiah 23:24 exclaims, “‘Can anyone hide in secret places so that I cannot see him?’ declares the Lord. ‘Do not I fill heaven and earth?’ declares the Lord.” Psalm 139 is an amazing study in God’s omnipresence.

Where is God?
If you are a believer in Jesus Christ, God is with you, beside you, above you, and inside you. God’s presence and watchful care never leave you. If you are not a believer in Jesus Christ, God is right in front of you, inviting you, drawing you, offering you the love, mercy, and grace that He longs to give you. If you are unsure of your relationship with God through Jesus Christ, please read our article on how to “Get right with God.” Perhaps a better question than “Where is God?” is “Where are you, in relationship to God?”

Where is God when it hurts?
It seems we desire to know the answer to this question most when faced with painful trials and attacks of doubt. Even Jesus, during His crucifixion, asked, “My God, my God, why have you forsaken me?” (Matthew 27:46). To the onlookers of that time, as well as to those who first read the story, it seems that God did forsake Jesus, so we obviously conclude that He will forsake us as well in our darkest moments. Yet, upon continued observation of the events that unfolded after the crucifixion, the truth is revealed that nothing can separate us from the love of God, not even death (Romans 8:37-39). After Jesus was crucified, He was glorified (1 Peter 1:21; Mark 16:6, 19; Romans 4:24-25). From this example alone we can be assured that even when we do not feel God’s presence in the midst of our pain, we can still believe His promise that He will never leave us nor forsake us (Hebrews 13:5). “God sometimes permits what He hates to accomplish what He loves” (Joni Erickson Tada).

We put our trust in the fact that God does not lie, He never changes, and His Word stands true forever (Numbers 23:19; 1 Samuel 15:29; Psalm 110:4; Malachi 3:6; Hebrews 7:21; 13:8, James 1:17; 1 Peter 1:25). We do not lose heart over painful circumstances because we live by faith in every word that has proceeded from the mouth of God, not putting our hope in what is seen or perceived. We trust God that our light and momentary troubles are achieving for us an eternal glory that far outweighs all the suffering that we will endure on this earth. So, we fix our eyes not on what is seen, but on what is unseen, because we know and believe that what is seen is temporary, but what is unseen is eternal (2 Corinthians 4:16-18; 5:7). We also trust God’s Word, which says He is constantly working things together for the good of those who love Him and have been called according to His purpose (Romans 8:28). Even though we do not always see the good ends to which God is working things out, we can be assured that a time will come when we will understand and see more clearly.

Our lives are like a quilt. If you look at the back side of a quilt, all you see is a mess of knots and loose ends hanging out all over. It is very unattractive, and there seems to be no rhyme or reason to the work. Yet when you turn the quilt over, you see how the maker has craftily woven together each strand to form a beautiful creation, much like the life of a believer (Isaiah 64:. We live with a limited understanding of the things of God, yet a day is coming when we will know and understand all things (Job 37:5; Isaiah 40:28; Ecclesiastes 11:5; 1 Corinthians 13:12; 1 John 3:2). Where is God when it hurts? The message to take with you in hard times is that when you cannot see His hand, trust His heart, and know for certain that He has not forsaken you. When you seem to have no strength of your own, that is when you can most fully rest in His presence and know that His strength is made perfect in your weakness (2 Corinthians 12:9-10).