A Slave of Jesus Christ Update

I am writing today to update you on what the Lord has been doing this past year and my plans for next year. This past March 13th, I posted a blog titled “Breadth and Depth,” named so after the departed Jerry Bridges. In that blog post I announced that I would begin classes at Midwestern Baptist Theological Seminary, working towards a Master of Theological Studies. I began graduate studies at Midwestern Baptist Theological Seminary, March 21st of this year. Last week I completed my fourth class in that educational pursuit.

The first four classes of the program are called Bible Survey classes. We were required to read every book of the Bible, do a great deal of reading about each book in the Bible, discuss what we read with the other students, and write several papers. Some of my papers (not all) have been posted to this blog. The subject matter that you see on this blog will likely change over the next year, because this spring I will be taking Church History courses, a Hermeneutics course during the summer, and Theology courses in the fall.

The Gospel According to John evangelism ministry that the Lord has given me continues. Since June of this year I have been going down to the Smith County Courthouse one morning each week, on the weeks that jurors are being called; proclaiming what is written in “The Gospel According to John,” while passing our copies of the book. Lord willing, I plan to do the same in downtown Houston, Texas, and at NRG stadium during the Super Bowl Outreach with Sports Fan Outreach International, February 2-5, 2017.

Lastly, by profession I am a Critical Care Registered Nurse. I am now beginning my 20th year in the profession. Most nurses do not stay at the bedside as long as I have; they will either go into hospital management, case management, some sort of sales job, or return to school and get an advance practice degree. I had considered doing Critical Care/Cardiovascular nursing education within the hospital given my many years of experience. In fact, I was contacted by the Chief Nursing Officer of the hospital about that very thing. I jumped at the opportunity, because I have a burning desire within me to teach. After she connected me with the head of the education department I was disappointed to find out that the job had already been filled by a nurse with much less experience from another hospital.

I was, to say the least, very disappointed that I didn’t get the opportunity to apply. That disappointment has caused me to become discontent with my current job status. So, I have decided to quit my full-time job and work on an as needed status in all the ICU’s in the hospital; not just the Cardiovascular ICU, where I have been for many years. In this new position I will be able to work as often as I did before, but make my own schedule while continuing graduate studies and ministry.

A Philosophy for Apologetics Based on 1 Peter

In an on-line search for the noun apologetics, a definition is given; “Reasoned arguments or writings in justification of something, typically a theory or religious doctrine.”1 A Christian website gives this definition of apologetics, “Apologetics is the branch of Christianity that deals with the defense and establishment of the Christian faith.”2 Now to the verse often sighted for Christian apologetics, “but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence.” (1 Peter 3:15)

Some have taken this to mean debating atheist on a stage in front of an audience about the existence of God. I am not writing to discredit that enterprise, but rather to give a philosophy of apologetics based on what has been written in 1 Peter. The on-line definition from google as well as the definition from the website quoted would indicate debate, but I do not think that this is what Peter had in mind.

The epistle of 1 Peter can be structurally divided into three parts. The first part (1 Peter 1:1-2:10) focuses on the readers; identifying the readers as God’s people. This is based on their being born again; thereby, having a hope of salvation in Christ Jesus. The second part (1 Peter 2:11-4:11) exhorts the readers to have a focus on reverence towards God, love for the brethren, and loving those outside of the church as oneself. The third part (1 Peter 4:12-5:11) reiterates what has been said in the second part, but with a focus on the elders of the church.3

The first step in having a philosophy of apologetics based on first peter is that you must have been born again; according to the foreknowledge of God, by the sanctifying work of the Holy Spirit, through the seed of the living word of God to a living hope through the resurrection of Jesus Christ from the dead. (cf. 1 Peter 1:2-3, 22-23) Now that you have this living hope you are putting away all malice, deceit, hypocrisy, envy, and slander. You are longing for the word of God and are seeking to grow in your salvation. (cf. 1 Peter 2:1-3)

The next step in a philosophy for apologetics based on 1 Peter is that you are seeking to live according to the example and teaching of Jesus Christ. Peter first tells the readers to honor authority and lastly he tells the readers to live Godly lives. (cf. 1 Peter 2:13-20 and 3:1-7) In between these two he exalts Christ as our example; saying, “For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps.” (1 Peter 2:21) He then uses Isaiah 53 (Christ being the suffering servant of the Lord in Isaiah 53) to demonstrate that Christ committed no sin or lies, when reviled he did not revile, when suffering he offered no threat in return, but trusted in God. Then he describes how Christ died for the ungodly and bore our sins in his body on the cross while we were yet sinning. (cf. 1 Peter 2:22-25 and Isaiah 53:4-9)

The next step after honoring authority and living Godly lives is to “sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence; and keep a good conscience so that in the thing in which you are slandered, those who revile your good behavior in Christ will be put to shame.” (1 Peter 3:15-16)

This is implying that when someone sees the way that you are living; respecting authority, being kind to everyone, when reviled not reviling in return, when suffering not offering threats. When someone sees this, they may ask about the hope that is in you, because this sort of behavior is strange to the world. So when they ask, tell them about Jesus Christ. It is this living hope that the first century Christians had within them while being martyred.

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1  “Apologetics,” Google, accessed December 1, 2016, https://www.google.com/webhp?sourceid=chrome-instant&ion=1&espv=2&ie=UTF-8#q=Apologetics.

2 Matt Slick, “Apologetics,” CARM, accessed December 1, 2016, https://carm.org/apologetics.

3 J. R. Michaels, “1 Peter” in Dictionary of the Later New Testament and Its Developments, eds. Ralph P. Martin and Peter H, Davids (Downers Grove, IL: IVP Academic, 1997), 917-918.

The Old Testament in James

The book of James begins with this passage; “James, a bond- servant of God and of the Lord Jesus Christ, To the twelve tribes who are dispersed abroad: Greetings.” (Jas 1:1) Who wrote the book? Though there has been much discussion about authorship the only real viable answer is James the brother of Jesus. This view also has much support from ancient tradition.1

Who is the audience? The first verse says, “To the twelve tribes who are dispersed abroad.” (Jas 1:1b) Is he literally writing to the twelve tribes of Israel or is it metaphor for the chosen people of God? At face value this could mean that the letter was written to Jewish believers who were dispersed outside of Palestine, but the apostle Paul contends that the true Israel of God is spiritual and not ethnic. Therefore, in that since it could be written to all believers who are facing the hardships of being citizens of the kingdom of God who are presently dwelling in the kingdom of man.

Because of its placement in the New Testament canon most consider it to be an epistle, but I think it best viewed as a homily or sermon. The book begins with a thesis statement (Jas 1:2-21) and concludes with exhortations to keep walking in the faith. (Jas 5:7-20) In between the thesis statement and the conclusion are three wisdom essays on being quick to hear, slow to speak, and slow to anger. (Jas 1:22-5:6) “James refers to wisdom as the divine word of truth.”3 One of the main purposes for James is to promote active faith in the believer. (cf. Jas 2:20)

James uses Old Testament figures as examples. The first two Old Testament figures that James uses are Abraham and Rahab. Both of these Old Testament figures appear in the “Hall of Faith” in Hebrews chapter 11. These Old Testament figures are exemplified in the “Hall of Faith,” because of their actions that resulted from their faith; which is the point that James is making by using them in his writing. Abraham offered Isaac on an alter out of faith, (Jas 2:21) and Rahab the harlot received the messengers and sent them away another way out of faith. (Jas 2:24) James follows Abraham's example of active faith by saying, “You see that a man is justified by works and not by faith alone.” (Jas 2:23) Then he follows Rahab’s example of active faith by saying, “For just as the body without the spirit is dead, so also faith without works is dead.” (Jas 2:25) James used the Old Testament figures of Abraham and Rahab as examples of active faith.

The next two Old Testament figures that James uses is Job and Elijah. In James chapter 5 he is extorting the readers to not be inpatient and to not complain, but to have endurance during their suffering. He then uses the prophets and Job as examples of patients and endurance while suffering. (Jas 5:10-11) He then turns to the subject of prayer saying, “Therefore, confess your sins to one another, and pray for one another so that you may be healed. The effective prayer of a righteous man can accomplish much.” (Jas 5:16) He then uses Elijah as an example of effective prayer in a righteous man and declares him to be no different than us. (cf. Jas 5:17-18) The only difference would be the faith of Elijah.

The epistle or homily concludes with James’ purpose for writing it; that is enduring active faith until the Parousia. (Jas 5:19-20) Abraham was an example of faith; he trusted God and demonstrated that faith by offering Isaac on an altar. (Jas 2:21-22) Rahab was an example of faith; she believed in the God of the Israelite's and demonstrated that faith by receiving the messengers and sending them out a different way. (Jas 2:23) Job was an example of faith; he endured suffering believing God to be good, and therefore, saw the Lord’s compassion and mercy. Elijah is an example of faith; he believed that God would answer when he prayed. (Jas 5:17-18) All four of these figures demonstrate the point James makes; and that is you cannot demonstrate faith without works, therefore, faith without works is dead. (cf. Jas 2:18-20)

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1 R. W. Wall, “James, Letter of” in Dictionary of the Later New Testament and Its Developments, eds. Ralph P. Martin and Peter H, Davids (Downers Grove, IL: IVP Academic, 1997), 545.

2 R. W. Wall, “James, Letter of” in Dictionary of the Later New Testament and Its Developments, eds. Ralph P. Martin and Peter H, Davids (Downers Grove, IL: IVP Academic, 1997), 548-549.

3 R. W. Wall, “James, Letter of” in Dictionary of the Later New Testament and Its Developments, eds. Ralph P. Martin and Peter H, Davids (Downers Grove, IL: IVP Academic, 1997), 552.

The Doctrine of The Holy Spirit

     In Matthew Chapter 26, before his betrayal and arrest, the Lord took with him Peter, James, and John. The Lord on that fateful night told them, “Keep watching and praying that you may not enter into temptation; the spirit is willing, but the flesh is weak.” (Mat 26:41) Paul in all of his epistles spends a great deal of time talking about the Spirit and the Flesh. Today I would like to analyze the doctrine of the Holy Spirit from Paul’s epistle to the Galatians.

     According to T. Paige, Paul’s concept of the Holy Spirit came from three main sources; (1) The Old Testament, (2) Intertestamental Judaism, and (3) Christian thought. Paul’s Old Testament understanding of the Spirit was God’s presence and power.1 As of note Paul did not have a Hellenistic idea of the Spirit as something being at the beck and call of man. Paul understood that the Holy Spirit is God’s Spirit, and because God is One there is only one Spirit in all.2 Paul believed that the Galatians received the Spirit by hearing the gospel message with faith. God is the one who provides the Spirit and works miracles among them. (Gal 3:1-5)

     As stated earlier Paul speaks often in his epistles about the Spirit and the Flesh. John Calvin believed that the believer has two natures; a spiritual nature and a fleshy nature. Even though the Christian has been redeemed, he is helplessly subject to the power of the flesh until the resurrection.3

     There is not sufficient space in this essay to give my personal views on this matter; however, I will say that both the Spirit and the Flesh are present in the believer’s life. Prior to receiving the Holy Spirit, you had one nature (the flesh), and therefore were subject to fleshy desires. Paul says, “But I say, walk by the Spirit, and you will not carry out the desire of the flesh.” (Gal 5:16) Who was Paul talking too? Believers, therefore, believers who walk by the Spirit will not carry out the desires of the flesh. However, a word of warning, never think that you have won dominance over your flesh, and never consider your flesh redeemed. There will always be a war between the Spirit and the flesh until the consummation. “For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please.” (Gal 5:17) If you are in Christ you must crucify the flesh with its passions and desires. (Gal 5:24) “If we live by the Spirit, let us also walk by the Spirit.” (Gal 5:25)

     In addition to the Holy Spirit working in the believer’s life against the flesh, the Holy Spirit is also at work in evangelism; convincing those who have heard the gospel to believe (Gal 3:1-3), and giving believers the boldness and wisdom to testify about Jesus.4 Paul understood that Justification, Christ, and the Spirit are always linked, you cannot have one without the other.5

     Paul believed that the greatest outcropping of the Holy Spirit is love (cf. 1 Cor 13), being in the Spirit, or being in Christ expresses itself in fruit. Galatians 5:22-23 list the fruit of the Spirit.6 The reason that one goes out and testifies about Jesus is out of love and obedience towards God in Jesus Christ, and love and concern for one’s neighbor. The reason that a believer bears the burden of his brother, restoring him who is caught in a trespass with gentleness is out of love for his brother. (Gal 6:1-4) To be in the Spirit is to be concerned for what is best for the other even at one’s own expense.

     So brothers and sisters let us walk in the Spirit of Holiness as Christ walked. Let us testify about Jesus Christ, preaching the gospel with boldness and wisdom in this world. Let us walk by the Spirit and not by the flesh, putting to death the deeds of the flesh. Let us walk in unity bearing one another’s burdens and praying for one another. Let us do so knowing that the consummation of the Kingdom is coming. Until that day let us worship the Lord together in the Spirit of Christ.

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     1 T. Paige, “Holy Spirit” in Dictionary of Paul and His Letters, eds. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove, IL: IVP Academic, 1993), 404.

     2 T. Paige, “Holy Spirit” in Dictionary of Paul and His Letters, eds. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove, IL: IVP Academic, 1993), 405.

     3 T. Paige, “Holy Spirit” in Dictionary of Paul and His Letters, eds. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove, IL: IVP Academic, 1993), 409.

     4 T. Paige, “Holy Spirit” in Dictionary of Paul and His Letters, eds. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove, IL: IVP Academic, 1993), 409.

     5 T. Paige, “Holy Spirit” in Dictionary of Paul and His Letters, eds. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove, IL: IVP Academic, 1993), 410.

     6 Ibid.

A Counseling Plan For Depression Based on the Book of Ephesians

Being both a Registered Nurse and a Theology student I know and understand that there are both physical and spiritual causes for depression. Believers are often told that we should not be despondent, but should be joyful at all times because of the hope that is in us. In fact Joy is one of the fruit of the Spirit. (cf. Gal 5:22) Yesterday evening before sitting down to write, I met as is our costume on Wednesday nights with my local church for a fellowship meal and prayer. I was humbled by the prayer request. A man struggling with his father’s decisions after the death of his wife (the man’s mother). A husband and wife whose adult daughter is confused about her gender. A missionary and friend who is detained in Turkey, and his wife deported. And these are just a few examples of some of the things that our brothers and sisters are struggling with today.

I believe that the root cause of depression in a believer is a tendency to walk according to the flesh rather than according to the Spirit of promise with which we were sealed when we believed the gospel of Jesus Christ. (cf. Eph 1:13) What do I mean by walking according to the flesh? The flesh looks at self and our physical surroundings; when this happens our happiness is based on wither or not our surroundings please us. The book of Ephesians causes us to look above self; to look towards God and his great love for us. By doing this we then want to be imitators of God, Christ Jesus is our example.

The book of Ephesians begins by praising God. “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him.” (Eph 1:3-4) Why should he be praised? He has chosen us as his own people, he has forgiven our sins, and he has redeemed us from the bondage to sin by the blood of Jesus Christ through faith.1

Ephesians 2:1-10 is an awe inspiring text, because in it our spiritual state prior to salvation is altogether described . Then the text turns towards God and his amazing love for us, magnificently describing what God has done for us in the now, and what he will do for us in the ages to come in Christ Jesus. There is nothing that we have done to deserve his grace, mercy, and kindness. Now that God has done this, we are his workmanship created in Christ Jesus for good works.

He loved us, therefore, we should love other people; especially those within the church. The man who wrote Ephesians is a Jew and is in prison for preaching the gospel to the gentiles. “For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles — if indeed you have heard of the stewardship of God's grace which was given to me for you; that by revelation there was made known to me the mystery, as I wrote before in brief.” (Eph 3:1-3) The revelation and mystery that Paul is talking about is that both Jews and Gentiles are both fellow members of the body in Christ Jesus.

Because of God’s great love with which he loved us we ought to seek the best for our brother. In chapter 4 he begins to talk about the different way that a believer should walk. “Therefore, laying aside falsehood, speak truth each one of you with his neighbor, for we are members of one another.” (Eph 4:25) In Chapter 5 we should be imitators of God; “Therefore be imitators of God, as beloved children; and walk in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma.” (Eph 5:1-2)

In doing so wives are to be subject to their husbands and husbands are to love their wives as Christ loved the church. No where do you find in this writing were the husband demands this of his wife, or the wife demands this of her husband. This happens when we walk in the flesh and not according to the Spirit. If you are walking according to the Spirit your concern is for the other and not yourself.

In chapter 6 he talks about other relationships like kids and parents, and slaves and masters. In each of these relationships ones consideration is not for self, but for the other. He concludes the letter by saying that our real struggle is not with other people, but with the schemes of the devil. Therefore, we must put on the full armor of God.

Therefore when counseling a believer who is struggling with depression I would use the book of Ephesians to tell them: 1) About the Greatness of God. 2) About who they were before salvation. 2) What God has done for them and what he will do for them in the ages to come in Christ Jesus. 3) That Christ is exalted and seated at the right hand of God, and that we the church are seated with him.2 He is the head and we are the body.3 4) Therefore, because of what he has done live a life pleasing to him by seeking the best for the other. 5) Remember that our war is not against flesh and blood, but against the schemes of the devil.

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1 C. E. Arnold, “Ephesians, Letter to the” in Dictionary of Paul and His Letters, eds. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove, IL: IVP Academic, 1993), 246.

2 C. E. Arnold, “Ephesians, Letter to the” in Dictionary of Paul and His Letters, eds. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove, IL: IVP Academic, 1993), 246.

3 C. E. Arnold, “Ephesians, Letter to the” in Dictionary of Paul and His Letters, eds. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove, IL: IVP Academic, 1993), 248.

A Philosophy for Addressing Sexual Sin In the Church

When asked by the Pharisees about marriage, more specifically about divorce, the Lord gave this answer; "Have you not read that He who created them from the beginning made them male and female, and said, ' For this reason A man shall leave his father and mother and be joined to his wife, and the two shall become one flesh '? So they are no longer two, but one flesh. What therefore God has joined together, let no man separate." (Mt 19:4-6) This was not asked because the Pharisees wanted an answer, but because they were challenging the Lord’s authority as the new and better Moses. Their follow up question demonstrates that point, but I have quoted the Lord’s words because in saying it, the Lord defined marriage from creation.

The more a society as a whole becomes sexually immoral, the more likely it is that sexual immorality will invade the church. Sex was created by God and given to men and women with a two fold purpose; (1) it binds the man and woman together, (2) and by it a new human being is created. It is nessasary for the man and woman to be bond together to effectively raise up the child in fear and adminition of the Lord.

Sexual immorality is becoming more prevelent in our society as a whole, and therefore threatens to invade the church. Paul in one of his epistles to the church at Corinth addresses the subject of sexual immorality within the church in 1 Corinthians 5 and 6. Corinth was a large and important city in the Roman empire and controlled the overland between Italy and Asia. It was literally at the cross roads of the world. Also being a sea port Corinth was renowned for its sexual corruption and other vices.1 It is said that Plato used the term “Corinthian girl” when speaking about a prostitute.2

In 1 Corinthians chapter 5 Paul is rebuking the Corinthians for having a man among them that has his fathers wife. Paul is amazed by this, because this kind of thing does not even exist among the gentiles. The Corinthians had become lackadaisical in their persuit of holiness and had become concerned with boasting about their human wisdom. Paul had previously told them not to associate with immoral people, not the immoral people in the society, but immoral people within the church, not even to eat with such a person. Paul is telling the Corinthians to excommunicate this man.3 Christianity is a community faith, it is impossible for someone to live out the faith on their own; his hope is that by putting this person out of the church his flesh well die and he will repent.

In 1 Corinthians chapter 6 Paul then tells the Corinthians that they need to judge their own disputes. The Corinthians need to look at things differently and not go to judges outside of the church, but judge their own affairs because the unrighteous will not inherit the kingdom of God.4 (1 Cor 6:9-10) Paul then begins to talk about the body and how the body of the redeemed belongs to the Lord. Paul then brings it back around to the understanding that sex binds. “Or do you not know that the one who joins himself to a prostitute is one body with her? For He says, ‘The two shall become one flesh.’” (1 Cor 6:16)

Since the Lord defined sexual relationship (marriage) as the binding together of a man and woman for life, any other sexual relationship by definition is immoral. Paul in 1 Corinthians has given the frame work of how to deal with sexual immorality within the church. It is not to be tolerated within the body, because like leaven in bread it will spread throughout the entire body. (1 Cor 5:6) Therefore, it must be cleaned out (1 Cor 5:7) and is done so by the whole body judging the members of the body who are envolved in sexual immorality for the sake of love.

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1 S. J. Hafemann, “Corinthians, Letter to the” in Dictionary of Paul and His Letters, eds. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove, IL: IVP Academic, 1993), 172.

2 S. J. Hafemann, “Corinthians, Letter to the” in Dictionary of Paul and His Letters, eds. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove, IL: IVP Academic, 1993), 173.

3 S. J. Hafemann, “Corinthians, Letter to the” in Dictionary of Paul and His Letters, eds. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove, IL: IVP Academic, 1993), 172-173.

4 Ibid.

The Relationship Between Christian Doctrine And Church Fellowship

Dunn said about The Letter to the Romans, “It is most important as being the first well-developed theological statement by a Christian theologian which has come down to us, and one which has had incalculable influence on the framing of Christian theology ever since--arguably the single most important work of Christian theology ever written.”1 Christianity in Rome likely began in the Jewish synagogues. Roman gentiles came into the church, but in 49 A.D. Jews were expelled from Rome. When Jewish Christians began to return to Rome there was likely tension between the Jewish Christians and the Gentile Christians regarding orthopraxy (right action).2

It is obvious that Paul, in writing his theological statement that we call Romans had many purposes for writing it, but one of those purposes was to heal either potential or real division in the churches in Rome between Jewish and Gentile Christians.3 Therefore, the apostle begins the letter after a long greeting with a thematic statement (Romans 1:16-17) with three points: (1) The gospel is the power of God. (2) The gospel is for the purpose of salvation to all who believe, which includes both Jews and Gentiles. (3) The gospel reveals the righteousness of God through faith. The apostle quotes the Old Testament passage of Habakkuk 2:4 as a supporting text.4

Paul then begins to talk about the Gentile and human sinfulness (Rom 1:18-32), with which the Jews likely would have agreed. He then turns his attention towards the Jew, showing that while the Gentile sins without Law the Jew sins with Law. He then puts all humans under sin in the most concise statement on total depravity in all of scripture. (Rom 3:9-20) After this he turns his attention towards the only answer for all of humankind; (Rom 3:21-26) the God given grace received through faith in Christ Jesus our Lord. Paul then reinforces (Rom 3:27-31) that this gospel is for both Jew and Gentile.5

What about the promise to Abraham and his decedents? In (Rom 4:1-25) Paul expertly demonstrates that the true decedents of Abraham are the ones who have the faith of Abraham. He concludes with what this means for us, for the believer it means that we have peace with God. (Romans 5:1-21) In depicting the two men Adam and Christ he demonstrates that there are two possibilities for humanity; death in Adam or eternal life in Christ Jesus our Lord.6

In (Romans 6-8) Paul teaches on the subject of sanctification which includes the problem of sin, the problem of the Law, and the problem of the flesh and death. Then (Romans 9-11) he teaches on the issues of Israel, election, and the faithfulness of God. After laying down a firm foundation of Christian Orthodoxy (Right belief)  Paul’s doctrine (Romans 12-15:13) turns towards Orthopraxy (right action), explaining the practical outworking of the gospel.7

That outworking begins (Rom 12:1-2) by giving of yourself as a holy sacrifice for the other. Life for the believer revolves around a community of faith (Rom 12:3-8), because Christian faith is worked out in community. The way that believers interact with one another is in love. (Rom 12:9-21) Believers should live as good citizens (Rom 13:1-7) obeying the laws of the government. Believers are not only to love each other, but to love our neighbors who are outside of the fellowship. (Rom 13:8-10) All the while knowing that the end (final judgment) is coming; in Adam all die, but in Christ all will be made alive. The Jew should therefore open the door of fellowship to the gentile believer and the Gentile believer should open the door of fellowship to the Jewish believer.8

We have people within our local church who come from many different back grounds, races, ethnicities, educations, incomes, and ages. While there are many differences between us, we have something much greater in common that unites us: (1) We were all born in Adam dead in our tresspasses and sins. (2) We have all been given the God given gift of grace and have received that gift through faith in Christ Jesus our Lord. (3) We are all being sanctified; therefore, our faith must be worked out in a community of believers. (4) We need the support and prayers of our community of faith, because as citizens of the Kingdom of God we presently reside in the kingdom of man.

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1 J. D. G. Dunn, “Romans, Letter to the” in Dictionary of Paul and His Letters, eds. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove, IL: IVP Academic, 1993), 838.

2 J. D. G. Dunn, “Romans, Letter to the” in Dictionary of Paul and His Letters, eds. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove, IL: IVP Academic, 1993), 838-839.

3 J. D. G. Dunn, “Romans, Letter to the” in Dictionary of Paul and His Letters, eds. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove, IL: IVP Academic, 1993), 840.

4 J. D. G. Dunn, “Romans, Letter to the” in Dictionary of Paul and His Letters, eds. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove, IL: IVP Academic, 1993), 844.

5 J. D. G. Dunn, “Romans, Letter to the” in Dictionary of Paul and His Letters, eds. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove, IL: IVP Academic, 1993), 844-845.

6 J. D. G. Dunn, “Romans, Letter to the” in Dictionary of Paul and His Letters, eds. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove, IL: IVP Academic, 1993), 846.

7 J. D. G. Dunn, “Romans, Letter to the” in Dictionary of Paul and His Letters, eds. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove, IL: IVP Academic, 1993), 847-849.

8 J. D. G. Dunn, “Romans, Letter to the” in Dictionary of Paul and His Letters, eds. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove, IL: IVP Academic, 1993), 849-850.

Unity in Christ

If I had to pick a single passage of scripture and say that it was my favorite, I would have to say that The High Priestly Prayer in John chapter 17 is that passage. It is my favorite for a number of reasons, but one of those reasons is in it the Lord prayed to the Father on behalf of the church for unity. (cf. John 17:20-23) In the epistle to the church at Ephesus 2:13-16 the apostle calls the Law of commandments the enmity. It is this enmity that divides the Jew and the Gentile. Paul established in Romans 1-3 that both Jew and Gentile are guilty, the Gentile without law and the Jew under the Law have all sinned and fallen short of the glory of God. Therefore, both the Jews and the Gentiles alike are justified through faith in Jesus Christ alone.

J. D. G. Dunn in his Dictionary article “Romans, Letter to the” established three purposes for the apostle Paul in writing the epistle; missionary, apologetic and pastoral.1 With regards to Pastoral he said that Paul wrote to heal both a potential and real problem within the church in Rome.2 That problem was the enmity previously mentioned. Therefore, since Paul had established that both Jew and Gentile are under sin, and that Jew and Gentile are both Justified as a gift, by the grace of God, through faith in Christ Jesus there was no longer an enmity; therefore, Christian unity was now free to abound.

In Romans 12:1-2 he is telling the whole church both Jew and Gentile to give of themselves, and that their thinking about the way they saw the world is to be changed. By saying to give your bodies as a living sacrifice he was telling them to die to self. So then in chapter 15 we see what this looks like, in bearing the others weakness and not just pleasing yourself. So then he admonishes them to have one mind coming from the scriptures and not the world. That way the entire church could glorify God in unity. We all in Christ Jesus, Jew and Gentile are to accept one another and bear one another’s burdens. (Romans 15:1-7, cf. Gal 6:1-2)

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1 J. D. G. Dunn, “Romans, Letter to the” in Dictionary of Paul and His Letters, eds. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove, IL: IVP Academic, 1993), 839-840.

2 Ibid.

What was the Rationale for Jesus Opponents?

In this blog post I would like to discuss the rationale for Jesus opponents. In order to understand their rationale, we need to ask and understand, who were the opponents? The main text for this post will be John 11:47-53.

“Therefore the chief priests and the Pharisees convened a council, and were saying, "What are we doing? For this man is performing many signs.” (John 11:47) The chief priests and the Pharisees convened a council. The Sanhedrin (council) was the supreme Jewish religious, political and legal court in Jerusalem in New Testament times.1 According to three Greek sources; the New Testament, Apocrypha and the Jewish historian Josephus there was a single body in Jerusalem.2 The Sanhedrin consisted of lay aristocracy and priest who were sympathetic to Sadducean theology; it also consisted of Pharisaic scribes. According to both the New Testament and Jewish historian Josephus, during the first century the chief priest were the leading figures in the Sanhedrin and the high priest was its president.3

Therefore, since the chief priest (one of the opponents of Jesus in John 11:47-53) were likely Sadducean sympathetic, we need to answer the question, who were the Sadducees? According to the Jewish historian Josephus they were one of three Jewish philosophies in the first century A. D., along with the Pharisees and the Essenes.4 The Essenes are not mentioned in the New Testament, however as a side note, I think that there is the possibility of Essene influence in John the Baptist.

Sadducees were popular among the wealthy, something to keep in mind when thinking about a rationale. They had significant power among the priest and within the Sanhedrin, again something to keep in mind. They were in competition for power with the Pharisees who were more popular with the general public. The Sadducees wanted to keep things as they were, and therefore pro-Roman.5 “The Sadducees believed in free will and denied the resurrection and the final judgment.”6 

The Pharisees were the other group mentioned in John 11:47-53, who like the Sadducees were members in the Sanhedrin council. The Pharisees were involved with local and national politics to preserve the highest goals of purity surrounding food, Sabbath and tithing.7 The Jewish historian Josephus says that the Pharisees had the ear of the people.8 This is something to keep in mind when thinking about a rationale. Also, Josephus said that the Pharisees believed in both providence and free will.9 In opposition to the views of the Sadducees, the Pharisees believed in the resurrection and final judgment. They were not satisfied with the status quo, and with their beliefs regarding providence and free will wrangled with how much they should work for political change, and how much they should wait for God to bring about change.10

I have established the opponents of Jesus to be members of the Sanhedrin council in Jerusalem, both Sadducees and Pharisees; two opposing Jewish philosophies who agreed and planned together to kill Jesus. (cf. John 11:53) So, what was their rationale for opposing and wanting to kill Jesus?

“If we let Him go on like this, all men will believe in Him, and the Romans will come and take away both our place and our nation.” (John 11:48) There are three lusts that motivate men; fame, fortune and power. “For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world.” (1 John 2:16) The Pharisees were dependent on having the ear of the people. If all the people began listening to Jesus rather than them, then they would have no fame, no fortune and no power. They were members of the Sanhedrin, because they had the ear of the people. The Sadducees feared the Romans would come and take away their place of authority. When that happened, and it did in A.D. 70, the Sadducees were no more. Therefore, the rational for Jesus opponents, planning together to kill him was fear of losing fame, fortune and power. The fear that all men will believe in him (fame), and the Romans would come and take away their place (power) and nation (fortune).

  

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1 G. H. Twelftree, “Sanhedrin” in Dictionary of Jesus and the Gospels, eds. Joel B. Green, Jeannine K. Brown and Nicholas Perrin (Downers Grove, IL: IVP Academic, 2013), 836.

2 G. H. Twelftree, “Sanhedrin” in Dictionary of Jesus and the Gospels, eds. Joel B. Green, Jeannine K. Brown and Nicholas Perrin (Downers Grove, IL: IVP Academic, 2013), 837.

3 G. H. Twelftree, “Sanhedrin” in Dictionary of Jesus and the Gospels, eds. Joel B. Green, Jeannine K. Brown and Nicholas Perrin (Downers Grove, IL: IVP Academic, 2013), 838.

4 M. L. Strauss, “Sadducees” in Dictionary of Jesus and the Gospels, eds. Joel B. Green, Jeannine K. Brown and Nicholas Perrin (Downers Grove, IL: IVP Academic, 2013), 824.

5 M. L. Strauss, “Sadducees” in Dictionary of Jesus and the Gospels, eds. Joel B. Green, Jeannine K. Brown and Nicholas Perrin (Downers Grove, IL: IVP Academic, 2013), 824-825.

6 M. L. Strauss, “Sadducees” in Dictionary of Jesus and the Gospels, eds. Joel B. Green, Jeannine K. Brown and Nicholas Perrin (Downers Grove, IL: IVP Academic, 2013), 825.

7 L. Cohick, “Pharisees” in Dictionary of Jesus and the Gospels, eds. Joel B. Green, Jeannine K. Brown and Nicholas Perrin (Downers Grove, IL: IVP Academic, 2013), 678-679.

8 L. Cohick, “Pharisees” in Dictionary of Jesus and the Gospels, eds. Joel B. Green, Jeannine K. Brown and Nicholas Perrin (Downers Grove, IL: IVP Academic, 2013), 676.

9 L. Cohick, “Pharisees” in Dictionary of Jesus and the Gospels, eds. Joel B. Green, Jeannine K. Brown and Nicholas Perrin (Downers Grove, IL: IVP Academic, 2013), 677.

10 Ibid.

The Theme of Christ’s Resurrection In Acts

On a certain day one of the brothers and I were making much of Jesus Christ at a local college campus when one of the students came up and said, “Christianity is a death cult, you Christians worship death.” I do not know where, or from whom this young man got his information, but it could not be any further from the truth. Christianity is a religion of life, we serve a risen Lord; in fact, without the resurrection we are like the apostle Paul said to be pitied. (cf. 1 Cor 15:16-19) Christianity centers on the person of Jesus Christ:

(1)   His bodily resurrection as witnessed by the apostles.

(2)   The promised bodily resurrection of all the dead in Christ at his return.

Christ’s resurrection is therefore a major theme in Acts, because it is the apostles witness of the resurrection of Christ and his promised return that motivates believers to spread the gospel.

The Acts of the Apostles which is a narrative history of the first century Christian Church begins with the resurrection and ascension of Jesus Christ. The theme of Christ’s resurrection is a thread that holds together the entire narrative of the book and is paramount in the many speeches found therein. Why is the resurrection so very important? Liefeld said in his book (Interpreting the Book of Acts), “The resurrection and the ascension are important, among other reasons, because they signal God’s vindication of Christ.”[1]

“To these He also presented Himself alive after His suffering, by many convincing proofs, appearing to them over a period of forty days and speaking of the things concerning the kingdom of God.” (Acts 1:3) This is one of my favorite verses in the Bible, and not only this verse but the entire passage of Acts 1:1-11, which includes Jesus’ resurrection, ascension and promised return announced by angels. In verse 3, the “these” that the Lord presented himself alive to after his suffering were his chosen apostles, as understood from verse 2.

The betrayer Judas Iscariot had died and the disciples understood from scripture (Psalm 109:8) that he was to be replaced. The one to replace Judas had to meet certain qualifications; that being he was a follower of Jesus Christ throughout his ministry and he was a witness to Christ’s resurrection. (cf. Acts 1:22) You and I are not witnesses of Jesus Christ; we were not with him from the baptism of John, we are not witness of his resurrection, and we were not with him until he was taken up into heaven. His chosen apostles are his witnesses and it is their witness that we who believe in him must give to unbelievers and believers alike.

The apostles waited in Jerusalem until the day of Pentecost when they received the Holy Spirit. It is from this point onward that the apostles began to preach the resurrection of Jesus Christ. The first of which is Peter’s sermon recorded in Acts 2:14-36, with verses 24-32 specifying his resurrection from the dead. In Peter’s second sermon in the temple he once again spoke of Jesus death and resurrection. (cf. Acts 3:15) In Acts chapter 4 Peter and John were arrested by the Sadducees for preaching the resurrection in Christ Jesus, then they preached Jesus resurrection to the rulers who arrested them. (cf. Acts 4:2, 10) After this, in Acts 4:33 it says that the apostles were proclaiming the resurrection of the Lord Jesus. Once again in chapter 5 the apostles were arrested and they once again proclaimed the resurrection of Jesus to the rulers of the people.

After this we have a departure from Jerusalem, the gospel began to go out to other places, even being proclaimed among the gentiles as Peter proclaimed the resurrection of Jesus Christ to the gentiles and they believed. (cf. Acts 10:40) In Paul’s first missionary journey he preached in the synagogue the resurrection of Jesus Christ (cf. Acts 13:30-37). In Athens among both the Athenians, Epicurean and Stoic philosophers he preached the resurrection of Jesus Christ. (cf. Acts 17:18, 32) When Paul was on trial before the Sadducees and Pharisees he said, “I am on trial for the hope and resurrection of the dead!” (Acts 23:6) Finally in his defense before Agrippa he proclaimed the resurrection of Jesus Christ from the dead.

The apostles at Jesus arrest fled for their lives. What made these frightened men boldly go into the temple, synagogues and public arenas preaching in the name of Jesus Christ the resurrection from the dead? They saw Jesus, the Lord who promised eternal life to everyone who believes in him walk out of the grave alive. Therefore, we too should not fear men, but have our hope in the resurrection because the Son of God Jesus Christ is risen.

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[1] Walter L. Liefeld, Interpreting the Book of Acts (Grand Rapids, MI: Bakers Books, 1995), 81.

Resurrection and Life

I think that it is a strong possibility that John chapter 20 is a new creation narrative keeping with the Johannine theme of the incarnation, God in human flesh. John 20:1-2 Mary Magdalene came to the tomb early on the first day of the week while it was still dark. In the Genesis narrative of creation there was darkness before God said, “Let there be light.” (Gn 1:2-3) John and Peter came running to the tomb, John peered into the tomb, but Peter when he arrived went inside. Peter saw the grave clothing, but when the beloved disciple saw it he believed that the Lord was risen, and yet did not fully understand the scripture. (Jn 20:3-10)

In John 20:11-18 Mary stayed at the tomb weeping which was in a garden. She looked into the tomb and saw to angels in white sitting. I believe that this is a picture of “The Mercy Seat” that sat atop the Ark of the Covenant inside the holy of holies.  (Ex 26:33-34) We know that Mary Magdalene was a sinful woman, she a sinful woman gets the privilege of peering into the holy of holies and sees to angles in white setting who speak to her and ask her why she is crying. She turns and sees Jesus, thinking he is the gardener, he is the true Gardener, the one through whom all things were made. In the Garden of Eden, Eve meet a serpent who deceived her, she ate from the tree of the knowledge of good and evil and gave to Adam, and he ate. (Gn 3:1-6) In the new creation account a sinful woman meets the Gardner who died for her sins. He gives her words of life and tells her to go tell his brethren; she brings them words of life.

In John 20:19-29 Jesus appears to his apostles twice. During the first appearance he appears to them behind closed doors (Thomas is absent), he shows them his hands and his side, breathes on them and commissions them. He appears a second time eight days later when Thomas is there, Thomas then believes, but did not believe the testimony of the apostles given to him before. The apostles are the witnesses of the Lord’s resurrection. It is the apostle’s testimony that is being given in the text of the Gospel According to John. We must believe their testimony. Jesus said, “Blessed are they who did not see, and yet believed.” (Jn 20:29) Psalm 32:1 says, “How blessed is he whose transgression is forgiven, whose sin is covered!” Jesus promised eternal life to everyone who believes in him. The purpose for the Gospel According to John is so that you may believe. Jesus will return at the end of the age, “Blessed are they who did not see, and yet believed.”

Money, Possessions and Following Jesus

In this blog post I would like to talk about the way that we should view finances as followers of Jesus Christ. Jesus said; “Sell your possessions and give to charity; make yourselves money belts which do not wear out, an unfailing treasure in heaven, where no thief comes near nor moth destroys. For where your treasure is, there your heart will be also.” (Luke 12:33-34)

Does the Lord’s statement about possessions seem extreme? Does Jesus really mean to sell your possessions and give to charity? Why would he say such a thing? Don’t we need things in order to live?

It seems that Jesus was in the habit of saying these kinds of extreme things about money and possessions. He told the rich young ruler virtually the same thing when he asked the Lord, “Good teacher, what shall I do to inherit eternal life?” (Luke 18:18) At the end of a discussion about keeping the commandments the Lord said to the rich young ruler, "One thing you still lack; sell all that you possess and distribute it to the poor, and you shall have treasure in heaven; and come, follow Me." (Luke 18:22)

A steward is a person who has been put in charge of something owned by someone else. The steward does not have personal ownership in what he has been put in charge of, but while taking care of it, he receives benefit from the thing in his charge. In the creation account the Lord God put man (Adam) into the garden of Eden to cultivate it and keep it. The Lord God gave the man instructions (commandments) on what he could do and could not do while caring for the garden. The garden of Eden did not belong to the man, the garden of Eden belongs to the Lord God, but he made the man steward of the garden to take care of it for him. The Lord God knew that the man would need food in order to sustain life. Therefore, the Lord God gave the man the benefits of enjoying the fruit of the garden, so long as he remained a faithful steward following his commandments. (Genesis 2:15-17)

The main theme running throughout the Gospel According to Luke is the coming of the kingdom of God. From chapter 4 through to his betrayal and arrest in chapter 22 Jesus is preaching about the kingdom of God, announcing its coming. Then he inaugurates the kingdom of God with his own death, burial, and resurrection. All things are being made new (re-creation) and the relationship between God and man (owner and steward) is being restored (redeemed).

Thinking of things like money, houses, cars, and careers as our own processions is a result of the fall. The proof that you do not own anything at all is that when you die all that you think that you owned remains in this world (the world that the Lord God alone created). The Lord God knows that we need food, clothing, and shelter in order to live. Therefore, he benevolently gives us these things from his own procession, because he loves us. The Lord God often gives us more than we need, so that we can be like our Father who is in heaven, who gives to the poor, and also ungrateful and evil men. (cf. Luke 6:35-36) So why does the Lord tell us to sell our processions, and give to charity, when he knows that we have need of food, shelter, and clothing?

Firstly, if we are honest with ourselves, most of us have abundantly more than we need. Therefore, we are able to share with others who have need of these things. In the Lord’s parable (Luke 12:35-48) about being in readiness at all times he spoke about a slave that his master had put in charge of the other slaves. While the master was away the one whom the master made steward began to beat the other slaves and mistreat them. When the master returns, and sees what the steward had been up to, the master hacks the steward into pieces, assigning the steward to the place of an unbeliever (hell). The Lord then says, “From everyone who has been given much, much will be required; and to whom they entrusted much, of him they will ask all the more.” (Luke 12:48)

Secondly, if we are concerned with the accumulation of processions, then we are unable to fully follow and serve the Lord Jesus Christ. The Lord said, “For where your treasure is, there your heart will be also.” (Luke 12:34) Anything that we think that we are accumulating for ourselves is temporal, it is fleeting, and you will leave it all behind when you die. But service to the Lord is eternal, because the Lord Jesus Christ and the kingdom of God is eternal. So I ask you, whom do you serve, because “No servant can serve two masters; for either he will hate the one and love the other, or else he will be devoted to one and despise the other. You cannot serve God and wealth." (Luke 16:13)                                                                                                                                       

  Bibliography

The Lockman Foundation. The Holy Bible, Updated New American Standard Bible. Grand Rapids, MI: Zondervan, 1995.

A World of Apparent Injustice and Suffering

Today I would like to talk about the subject of human suffering and how we as followers of Jesus Christ can seek the best for the other person who is facing suffering to the glory of God. You have likely heard someone say, “Why do bad things happen to good people?” I know that the Scriptures teach us that no one is good, but I do not think that this is what is in mind when this question is asked. There are those who are following the Lord and seeking the best for their neighbor who undergo tremendous tragedy, seemingly without explanation. The thinking in most people’s minds when asking this question is that if you do good you get good and if you do bad you get bad.

By profession I am a Critical Care Registered Nurse; which means that I help people, who, because of illness or injury are unable to sustain life without help. Everyone who is in the intensive care unit is there, because either they want to get well or someone else wants them to get well. I see a great deal of human suffering in this profession, many people do get better but many others do not. Why does one person who does things that seem foolish with regards to health; like excessive drinking and smoking live well into their 80’s, while another person who does not do these things has a massive heart attack at half that age and either dies or suffers with heart failure for several years before sub-coming to the disease?

 The books of Job and Ecclesiastes deal with this question on a personal level, but neither gives the full answer as to why there is human suffering. These two books acknowledge that evil and human suffering both exist. These two books also acknowledge the attributes of God’s divine power; that God is sovereign and omniscient.  These two books also acknowledge the attributes of God’s goodness; that God is benevolent and just. In the face of human suffering people have a tendency to doubt God. John M. Frame said, “We simply feel a discrepancy between our experience and what we believe God to be.”1 The thought process is this; if God is all powerful and God is all good then he would not allow evil to exist.2 This is because human logic puts God into a box, we forget that God is incomprehensible.

The book of Job gives an answer for Job's suffering, but Job himself is not given an answer. We the readers get to look in on a scene in heaven that Job is not privy too. We know that Job is suffering, because God’s policies for running the world are on trial. The acquisition by Satan is that Job is righteous, because God is good to him. Job suffers to demonstrate the righteousness of God. Job is never given the reason for his suffering, but comes to understand that God is incomprehensible.

Then Job answered the Lord and said,

"I know that You can do all things,

And that no purpose of Yours can be thwarted.

'Who is this that hides counsel without knowledge?'

Therefore I have declared that which I did not understand,

Things too wonderful for me, which I did not know."

'Hear, now, and I will speak;

I will ask You, and You instruct me.'

"I have heard of You by the hearing of the ear;

But now my eye sees You;

Therefore I retract,

And I repent in dust and ashes."

The preacher/teacher in Ecclesiastes says that all is vanity, that the wise and the fool alike die.4 The preacher/teacher in Ecclesiastes concludes that retribution theology is wrong, God gives good things to both the evil and good alike, because he is benevolent, therefore we should enjoy the good things that God gives us.5 “The conclusion, when all has been heard, is: fear God and keep His commandments, because this applies to every person. For God will bring every act to judgment, everything which is hidden, whether it is good or evil. We should fear God and keep his commandments this is true worship.”6 The conclusion that the preacher/teacher makes in the book of Ecclesiastes is that God is benevolent to both the evil and the good, but you need to fear God and keep his commandments because when all is said done God is judge. This brings to mind the name of God given to Moses on Mount Saini.

Then the Lord passed by in front of him and proclaimed, "The Lord, the Lord God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth; who keeps lovingkindness for thousands, who forgives iniquity, transgression and sin; yet He will by no means leave the guilty unpunished, visiting the iniquity of fathers on the children and on the grandchildren to the third and fourth generations."7

In conclusion neither Job nor Ecclesiastes gives the answer for human suffering, both point to the fact that human suffering does exist. Therefore, when talking with someone who is suffering we should not deny that evil exists nor pretend that we have all the answers. What we do know is that God is sovereign and good, but let us never forget that God is incomprehensible. Therefore, let us not put him in a box. So when others are suffering acknowledge their suffering. Walk with them in their suffering, hold their hand and pray with them. Let them know that you do not have all the answers, but also let them know that God is good and God is Sovereign even in the face of their suffering and loss.

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1 John M. Frame, Apologetics to the Glory of God an Introduction (Phillipsburg: P & R Publishing, 1994), 150.

2 Cf. Ibid., 150.

3 Job 42:1-6 (NASB).

4 Cf. Ecclesiastes 2:12-17.

5 Cf. Ecclesiastes 5:18 & 9:9.

6 Ecclesiastes 12:13-14 (NASB).

7 Exodus 34:6-7 (NASB).

Bibliography

Frame, John M. Apologetics to the Glory of God an Introduction. Phillipsburg: P & R Publishing, 1994.

The Lockman Foundation. The Holy Bible, Updated New American Standard Bible. Grand Rapids, MI: Zondervan, 1995.