Our world is filled with false teachers.
As lyrically expressed by Martin Luther, “This world is filled with devils.”
It always has been (2 Cor 11:13–15; Titus 1:10–11; Jude 4).
It always will be (Matt 24:11; Acts 20:29–30).

Scripture warns us to “beware” of them (Matt 7:15–16; Mark 12:38). It calls us to “note” who they are and “avoid” them (Rom 16:17; 2 Thess 3:14; 2 John 10–11). It calls us to “expose” them (Eph 5:11) and to “rebuke” them (Titus 1:13–14) for the sake of protecting the people of God from their message.

Oftentimes, their message is polished, engaging, inspiring, and compelling (Rom 16:18; Gal 1:8–9); it has all the right vibes and gives all the right feelings (2 Tim 4:3–4; 2 Pet 2:1–3). Yet, good vibes are not intrinsically synonymous with gospel veracity. Just because we enjoy or appreciate what someone has to say doesn’t necessarily mean that their message is true.

So, what questions should Christians be asking as we seek to discern truth from error in the messages that we hear? Let’s start by noting the kinds of questions that have no bearing whatsoever on the truthfulness of a message:

IRRELEVANT QUESTIONS

• Was the speaker funny and engaging?
• Did I enjoy the message?
• Did it make me feel good?
• Was the message offensive to me at all?
• Was it short and sweet?
• Will people keep coming back?

If these are questions on our mind when it comes to judging the messages that we hear, it makes you wonder how we would respond if Jesus stepped into our pulpit. He often gave messages that the audience did not enjoy…at all (e.g., Luke 4:28–29). His messages did not always result in good vibes (e.g., Luke 18:23). His messages were constantly offending people (e.g., Matt 13:57; 15:12). And there were times when His messages drove the entire congregation away (John 6:66). So, if Jesus is the truth (John 14:6; Rev 3:7) and always speaks the truth (John 8:45–46; 18:37), then we need better questions when it comes to discerning truth from error in the messages that we hear. For example…

BETTER QUESTIONS

• Did the message align with the whole counsel of God’s Word?
• Was it rooted in context (exegesis)?
• Or was it removed from its context (eisegesis)?
• Did the message exalt Christ, or did it exalt creation?
• Was it focused on the things of God or on the things of earth?
• Did it condemn sin and celebrate the Savior?

If the message kindles an uncomfortable feeling inside us (e.g., frustration, sadness, anger, fear, resentment, alienation, confusion, hurt), the question we need to ask in that moment is, “Why?” Why do I feel this way? Is it because the message was contrary to Scripture? Or is it because the Holy Spirit is convicting me of sin (John 16:7–8)? On the flip side, if the message never fosters an uncomfortable feeling in our heart, the question we need to ask is “Why not?” These are the messages that ought to scare us to death (Rom 16:18; 2 Tim 4:3–4).

Beware of false teachers.

When your church is uncomfortable…maybe that’s a good thing. Maybe it’s like muscles getting stronger (Heb 12:11–12). Maybe it’s like metal getting sharper (Pro 27:17). Maybe this is what it feels like to be “stirred up” in the context of the gathered assembly (Heb 10:24–25).  
 
Just as muscles are developed through pain and metal is sharpened through friction, so “love and good works” are cultivated by being “stirred up.”  
 
The Greek word for “stirring up” (παροξυσμός) in Hebrews 10:24 means “to provoke” someone to action. It’s actually the same word used to describe a “sharp disagreement” (e.g., Acts 15:39). In other words, it’s not a comfortable situation. Yet, it’s the kind of thing that is needed within the church to keep us from getting soft, complacent, and apathetic toward the Word of God. Nowhere in the Bible do we see the local church prioritizing comfort.

We don’t need to be celebrated; we need to be convicted.  
We don’t need to be affirmed; we need to be challenged.
We don’t need to be tolerated; we need to be transformed.  
We don’t need to be entertained; we need to be exhorted.  
We don’t need to be sedated; we need to be sanctified.  
We don’t need to be catered; we need to be called out.  
We don’t need more coffee; we need more Christ.  

What my flesh craves is the comforts of earth (Exod 16:2–3; Num 11:4–6; Phil 3:19; Rev 18:7), but what my soul needs is the comfort of Christ (Ps 23:4; Matt 11:28–30; John 15:26; 2 Cor 1:3–5; 1 Thess 4:18; 2 Thess 2:16–17). And the one is not like the other. The former is like a lullaby, lulling the soul to sleep (e.g., Deut 8:11–14); the latter is like a captain’s reassurance, steeling the heart for battle (e.g., Acts 4:29–31).
 
So then, you can have all this world (and its comforts), just give my church more of Christ.   

Speak truth in love (Eph 4:15).
Be ready in season and out of season (2 Tim 4:2).
The world will hate you for it (John 15:18).
Don’t worry about it (Matt 15:14).

As the world continues to reel over the events of this past week, we are witnessing what is perhaps the great awakening of this generation. There is a renewed boldness and conviction taking hold of Christians which feels reminiscent of the early church (Acts 4:31). There is a clarity and a directness to our words. The endless nuancing, caveating, qualifying, softening, and tiptoeing has suddenly been replaced with something unabashedly clear. Like the sound of the trumpet that rallies the warriors against the powers of darkness – like the Horn of Gondor in Tolkien’s “Lord of the Rings” or Susan’s Horn in Lewis’s “Chronicles of Narnia”.

I think of the trumpet-like voices in Scripture (e.g., Isa 58; Ezek 33) and the call for trumpet-like clarity within the church (e.g., 1 Cor 14:8). The sound coming from the church today is decisively clearer and louder than it was yesterday, and it signals a turning point in our nation. “Aslan is on the move.” “Rohan will answer.” And, by God’s grace, we will not be found among the sleeping or the silent in this critical moment.

So, what does unadulterated clarity sound like in this zero hour of the Western world? For starters, it sounds like saying…

1. God created the world and everything in it (Gen 1:1).
Period.
2. God created only two sexes, male and female (Gen 1:26).Period.
3. God created marriage between a man and a woman (Gen 2:24).
Period.
4. God created sexual pleasure for marriage (Gen 2:25).
Period.
5. Life begins at conception (Psa 139:13).
Period.
6. God created hierarchal structures within society (Eph 5:22–33).
Period.
7. Christ is King (Rev 17:14).
Period.

In other words…

1. Evolution is a lie; it isn’t true.
2. Transgenderism is a deception; it doesn’t actually exist.  
3. Homosexuality is an abomination; it doesn’t belong.
4. Pornography is poison; it erodes your soul.
5. Abortion is murder; it isn’t a “my choice.”
6. Feminism is societal suicide; it destroys everything it touches.
7. Sin is damning; it will send you to hell.

Thus…

1. Evolution should be banned.
2. Transgenderism should be illegal.
3. Abortion should be criminalized.
4. Pornography should be abolished.
5. Homosexuality should be condemned.
6. Feminism should be opposed.
7. And sinners should repent. 

When you speak like this, the darkness will instinctively react with a battery of verbal slurs against your character (e.g., bigot, sexist, homophobe, xenophobe, misogynist, hypocrite, racist, etc.), and when this doesn’t work, it will go looking for stones (Acts 6:9–10; 7:54–58). Be that as it may, we will continue to love our enemies (Matt 5:43–44) and seek the good of the city (Jer 29:7) by speaking the truth (Eph 4:15) with clarity (1 Cor 14:8) even when the truth is very much out of season (2 Tim 4:2).

God, help us.

I came across a magazine article this morning with a curated list of activities for families to do on Memorial Day Weekend. It included things like camping, parades, visiting small towns, decorating, lawn games, berry picking, backyard barbecues, patriotic cupcakes, etc.

I had two thoughts as I perused these celebratory suggestions.


As Americans, we enjoy a level of freedom in this country that is wildly unique in the history of humanity, and it demands to be celebrated! We know that our freedom wasn’t free. Hundreds of thousands of men and women paid the ultimate price to purchase it. One of the ways we honor their sacrifice is by celebrating to the best of our ability every Memorial Day.

So, go pitch your tent, grill your burgers, pick your berries, and hit your croquet ball! This smile of freedom honors their sacrifice.


Even as a child, it always felt strange to see this “one nation under God” attempting to honor its fallen heroes by neglecting one of the fundamental freedoms for which they died. Don’t get me wrong, I love backyard barbeques, but that isn’t why our fields flow with blood.

Stranger still is when the church follows suit. When Christians trade the church gathering for camping, cookouts, cupcakes, and cornhole, we herald the message that our freedom to worship is not of supreme importance to us.

What motivated the early Pilgrims to leave everything behind in search of the “New World”? Worship. They were seeking religious freedom that would allow them to worship God according to the truths of His Word.

Yes, it’s more complicated than that (history always is).
And yes, they unquestionably made many mistakes along the way.

The point here is simply to highlight their fundamental motivation: they were pursuing a land where the Word of God (as opposed to the word of the king) had authority over the church. They believed that following God’s Word was more important than life itself.

We see this DNA of religious freedom everywhere in our founding documents...

The DECLARATION OF INDEPENDENCE begins by claiming the “unalienable rights” that come from our Creator God.

Likewise, the UNITED STATES CONSTITUTION was uniquely crafted for a nation that prioritizes religious freedom. John Adams went so far as to say that “Our Constitution was made only for a moral and religious people. It is wholly inadequate to the government of any other.”

This language permeates even the Constitutions of the individual states. For example, listen to the Constitution of Vermont:


On a more personal level, Minnesota’s Constitution (the state in which I live) says that the government shall never infringe on “the right of every man to worship God according to the dictates of his own conscience” (Article 1, Section 16).
 
Of all the freedoms that we enjoy in this country (and there are many!), I am especially thankful for the freedom to gather with my church family this weekend. To worship King Jesus with my Christian brothers and sisters without fear of government infringement or interference. Truly, I can think of no greater way to honor the sacrifice of our fallen heroes and to celebrate the freedom they purchased with their blood.

If someone were to ask you what God is like, what would you say? When you’re walking through the valley of shadows, no question is more pressing than this: What is God like?

• When your cancer is untreatable… how does God give you hope?
• When your child says goodbye in the womb… how does God give you strength?
• When your character is maligned… how does God give you joy?
• When your calling is lonely and painful… how does God give you reassurance?
• When your blood is spilled for the sake of the gospel… how does God give you confidence?

What is God like?
My answer: “God is sovereign.”

What does that mean?

It means...

It means that He has ALL power – and ALL authority – over ALL things – at ALL times – and in ALL places.

It means that He is the creator of all things (Gen 1:1; Col 1:16; Rev 4:11).
It means that He is holding the universe together (Col 1:17; Heb 1:3).
It means that He ordains the events of history (Isa 46:10–11).
It means that He does whatever He pleases (Psa 115:3; 135:6).
Nothing can resist or restrain Him (Job 9:12; Rom 9:19).
Nothing can harness or hinder His presence (2 Chr 2:6; 20:6).
Nothing can overthrow or overturn His ways (Eccl 3:14; Isa 43:13; Acts 5:39).

He has no rivals (Isa 40:15; Nah 1:5).He has no equals (Isa 40:18, 25).He has no needs (Psa 50:12).

His understanding and knowledge have no borders (Psa 147:5; Isa 40:28; Rom 11:33).
His power and authority have no boundaries (Jer 32:27; Matt 28:18; John 19:11).
His vision and perception have no barriers (1 Kings 8:39; 1 Chr 28:9; Job 28:24; Jer 16:17).
His love and happiness have no bottom (Eph 3:19; Psa 16:11).
He gives, and He takes away (Job 1:21)
He wounds, and He heals (Deut 32:39).
He builds up, and He tears down (2 Chr 25:8; 4:17).
He changes the seasons in our lives (Dan 2:21).
He brings good, and He brings adversity (Job 2:10; Eccl 7:14; Lam 3:38; Amos 3:6).
He is the Lord who does all these things (Isa 45:7).

Every storm in your life obeys His command (Matt 8:27).
Every disease submits to His authority (Psa 103:3).
Every ruler serves His will (Prov 21:1; Ezra 6:22).
Every election follows His plan (Dan 2:21; Rom 13:1).
Every demon surrenders to His supremacy (Luke 10:17).
Every angel does His bidding (Psa 103:20). 
Every darkness flees in His presence (Isa 9:2; John 1:5; 2 Cor 4:6).
And one day every knee will bow (Neh 9:6; Phil 2:10–11).

Everything we have comes from His hand (1 Cor 4:7; Jam 1:17).

Life and death come from Him (1 Sam 2:6; Job 33:4; James 4:15).
Wealth and poverty come from Him (Deut 8:18; 1 Chr 29:12).
Health and disability come from Him (Ex 4:11).
Blindness and sight come from Him (John 9:1–7; Acts 9:1–18).
Rain and drought come from Him (Jer 14:22; Hag 1:11).
Safety and suffering come from Him (1 Pet 3:17; 4:19).

He is infinitely free and infinitely wise in all that He gives (Job 1:21–22; Jude 25).
And this includes the gift of salvation (Rom 9:14–16).

He chose us (Deut 7:6),He sought us (Luke 15:3–7; Rom 5:8),He loved us (Jer 31:3; 1 John 4:19),
Beginning to end, He is the author and finisher of our salvation (Heb 12:2; Rev 22:13).
It’s not about our willing or our running; it’s about our God who shows mercy (Rom 9:11).
In every way, salvation belongs to our God (Rev 7:10).

He declares the end before the beginning (Isa 46:10).
He determined our story before we were born (Psa 139:16; Jer 1:5).
He destined our salvation before the world began (Rev 13:8).

Which means…
There is no rogue molecule or random moment in the entire universe (Eph 1:11; Col 1:17).
There is no such thing as luck or coincidence in the entire universe (Pro 16:33; 19:21).
There is a godward purpose for everything that exists (Prov 16:4; Isa 43:7; Rom 8:28; 11:36).
There is a godward plan for everything that happens (Isa 14:24; 48:11).

And He makes no mistakes (Psa 18:30).

There is nothing so big that He cannot handle (Gen 18:14; Psa 95:3–4).
There is nothing so small that He does not notice (Gen 16:13; Matt 10:29–31).
Nothing so dead that He cannot bring to life (Ezek 37:5, 14; Rom 4:17; 2 Cor 1:9).
Nothing so broken that He cannot make beautiful (Psa 147:3; Eccl 3:11).
 
Nothing is too hard for Him (Jer 32:17).
He is the God of the impossible (Matt 19:26; Luke 1:37).

And there is none like Him (Isa 43:10; 44:6; 45:5; 46:9).

Therefore, we set our hope on Him, for He does all these things (Psa 42:5; Isa 45:7).
Indeed, He is able to do exceedingly abundantly above all that we could ask or think (Eph 3:20).

If this God is for us...If this God is for us...If this God is for us...If this God has already given His only Son for us,
This is my hope in life. This is my hope in death.
And this is my hope for every moment in between:
God is sovereign.

As I consider the world in which my children are being raised, one of the greatest threats they will ever face in today’s Western culture is the onslaught of pornographic images. Label it however you want: artistic expression, educational, inspirational, therapeutic, entertainment, a celebration of culture, freedom of speech… pornography is nothing less than satanic. It is straight up evil (in all its forms and in all its manifestations).

So, when your foster care worker advises you to let your teenage boy watch pornography as a healthy means of sexual exploration…

• tell them that you actually care about your child’s heart and mind.
• tell them that you have no intention of poisoning their soul, sabotaging their marriage, or jeopardizing their future.
• tell them that you have no desire to participate in an industry that is built on exploitation and human trafficking.
• tell them you refuse to engage in something that normalizes human objectification and degradation, distorts reality, subverts intimacy, desensitizes morality, erodes relationships, and enslaves its victims in a black hole of addiction.
• tell them that you take God’s Word seriously (Job 31:1; Psa 119:37; Pro 7:21–27; Matt 5:28; 1 Cor 6:18; Gal 5:19; Eph 5:3; Col 3:5; 1 Tim 2:9–10; 2 Tim 2:22; Heb 13:4; James 1:14–15; 1 Pet 2:11; 1 John 2:16).

And if they persist, tell them to leave…

This past summer, my church family blessed my family with a 10-week sabbatical. This means that I had zero pastoral responsibilities for over two months. The primary purpose of the sabbatical was simply to give us the opportunity to rest. It was the first time in my adult life that I experienced something like this. I could write a monograph about the experiences we had and the lessons we learned, but I’ll table that for another time. Here, I simply want to highlight “twelve habits of rest” that we gleaned during the sabbatical. None of these are new or novel, but they are absolutely reshaping our day-to-day life as we seek to be spiritually healthy and happy people in a stressed-out, sprint-speed, breakneck-busy world. 

1.  Cultivate Thankfulness || In a society that is driven by consumerism, there is a profound power in cultivating an attitude of thankfulness (Psa 119:62; 1 Thess 5:16–18). Instead of perpetually dwelling on what is wrong or deficient in my life, I am continuing to discover the magic of verbally expressing my thankfulness. As I write this, I have an *abundance* of reasons to be stressed, but I am taking this moment to give thanks for the blueberries in front of me, the blue skies above me, the backyard chickens all around me, and the opportunity to write this blog. And, for the moment, my mind is at rest.

2.  Slow Down || In a culture that idolizes speed and efficiency, one of the healthiest practices for cultivating a rhythm of rest is simply to slow down (Psa 46:10). Take a stroll (instead of speed walking). Take time to taste your food (instead of inhaling it). Sip your drink (instead of slamming it). Linger after the church gathering (instead of rushing off). Try driving the speed limit and stopping at stop signs! Make eye contact with people, and then offer them a smile. It’s amazing what a slower pace does to the rhythm of your heart.

3.  Take Time to Play || My personality is driven by productivity. As a result, I can easily view playtime as wasted time. This summer, I was reminded that God created us as human “beings”, not human “doings”. He designed us for relationships, not for productivity. And one of the most life-giving ways to engage in relationships is by making time to play. Play with your children. Play with your spouse. Play with your friends. Make it a priority. Laughter truly does have the healing properties of medicine (Pro 17:22), and that’s what playtime is all about.

4.  Embrace Silence || We live in a multitasking culture that feels the need to fill every moment of silence with something (music, radio, podcasts, audiobooks, phone calls, etc.). I am learning to let the silence linger as I drive to work, to leave my cell phone home when I take a walk, to mow the lawn without my earbuds. This doesn’t mean that I never listen to podcasts or audiobooks; it simply means that I’m not *always* listening to them. I’m learning to embrace the silence (1 Kings 19:11–13), and (as awkward as it feels at times) the silence is giving space for rest.

5.  Simplify || The logic is simple: the more things you have in your possession and the more events you have on your calendar, the more you have keeping you busy, and the less time you have for rest. [Full transparency: this does not come easy for me.] I am product of my culture. I love accumulating possessions, and I love being busy. “Too much of a good thing is almost enough” – that’s been my motto. But I’m learning to embrace the alternative – that “less (truly) is more”. It’s the art of contentment (Phil 4:11), and contentment is the secret of rest.

6.  Practice Sabbath || God’s design in creation was for His people to rest for one full day every week (Exod 20:8). So, I’m learning how to really enter into this weekly day of rest (e.g., campfires, family walks, worshiping with family and friends, paddleboarding, eating our favorite foods, playing our favorite games, and doing nothing for the sake of being productive or efficient).

7.  Family Worship || At the close of the day, my family gathers into the living room for a time of family worship (Deut 6:6–9). We sing a couple songs, I read a story from the Bible, and then we go around the circle and pray for the things that are on our hearts. This has become one of the highlights of my day. It can be a little awkward and chaotic getting something like this started, but I always find my heart in a place of rest when we’re done.

8.  Natural Health Care || I am rediscovering the benefits of taking better care of the physical body that God has given me. We are wholistic creatures, meaning that our mental, emotional, and spiritual wellbeing is directly tied to our physical wellbeing. I am learning the incalculable value of (1) eating single-ingredient foods, (2) exercising on a daily basis, (3) spending more time outdoors, and (4) prioritizing better sleep habits. Hint: staring at a screen immediately before falling asleep is not conducive to healthy sleep.

9.  Filter Media Consumption || Ask the important questions as you consider the news and social media that you consume. For example: “Is this good & true & right according to God’s Word?” “Does this move my heart to worship or to worry?” I think most people would be tremendously helped by cutting out mainstream news outlets (which are unabashedly slanted in their views and negative in their offerings). The same is true for the vast majority of social media. My news intake is probably more guarded than Fort Knox. I have very few sources I trust. As a result, my mind is not swimming in the lies and negativity that bombards the soundwaves of mainstream media.

10. No Screen Spaces || When I was growing up, the family phone was physically attached to the wall. Today, our phones are attached to our hip pocket. They quite literally invade every square inch of our lives. “Where you go, I will go” (Ruth 1:16) is the mobile mantra. The statistics of our screen absorption are nothing short of staggering, and I am as much a culprit as anyone else. But I am learning to create spaces in my life where my cell phone is not allowed to intrude or interrupt, and it has been more restful and freeing than I could even begin to describe. I’m taking walks without my phone, eating meals without my phone, going to the bathroom without my phone, hanging out with friends without my phone, and going to bed without my phone. And it’s…amazing!

11. Be Present in the Moment || This can be particularly hard for me as I am notoriously distracted with 10,000 other thoughts. One of the most valuable lessons I gleaned during sabbatical is the restfulness of undistracted attention. I’m learning to have conversations with people in which I’m not simultaneously thinking about the email I need to send, the sermon I need to write, or the meeting I need to have. I’m learning to play with my children without simultaneously attempting to mentally troubleshoot the most recent church crisis. I’m learning to be fully engaged in the moment at hand, and it’s an unbelievably restful experience!

12. Bookend Your Day with Jesus || Start your day with Jesus. Before checking your email, before hitting the social media icon, before grabbing the newspaper (as if that was still a thing), take a moment to connect with the God who made you. And then end your day the same way. Instead of binging Netflix or mindlessly scrolling social media, close the day by unplugging from the world around you and connecting with your God and Savior.

When the United States Supreme Court stamped abortion with constitutional protection in 1973 (Roe v. Wade), it was under the guise of “health of the mother”. In the five decades that ensued, this umbrella clause gave warrant to over 63 million abortions across the country. As it turns out, a woman’s “health” is apparently integral to every part of her life (like... academic health, athletic health, social health, emotional health, economic health, relational health, professional health, physiological health, recreational health, physical health, etc.) to the point that any abortion whatsoever can be classified as protecting the “health of the mother”.

But what about when the life of a woman is legitimately at stake in her pregnancy? What choice does a follower of Jesus have when a pregnancy threatens the life of the mother?

To put a finer point on the question: how does the Bible help us navigate this profoundly difficult situation? If Christians (rightly) base their pro-life beliefs on the biblical principles of the sanctity of every human life, then we should continue looking at God’s Word when faced with the heart-wrenching decision of ending the life of an unborn child in order to save the life of the mother.

So, here’s the question: does the Bible have a category for taking an innocent life in order to save the life of another?
 
The first thing to note is that these cases are extremely rare. It’s tricky to nail down an exact percentage of abortions that are done to save the life of the mother, but most studies estimate less than 1% (some reports say as low as .006%). In other words, the vast majority of abortions are not done to save the life of another. Therefore, this particular question has never been the dividing line between pro-life and pro-choice advocates over the past five decades. 99% of abortions have been about something “other” than saving the life of the mother.

However, in our fallen world, there are times when we are faced with the soul-serrating reality of a life-or-death pregnancy. Most often, this involves an ectopic pregnancy (a pregnancy that occurs outside of the uterus), but there are also other physical conditions that can be life-threatening to the mother and/or child (e.g., maternal cancer, lung conditions such as COPD, a weakened heart that could likely stop beating during delivery, etc.).
 
When a mother is faced with this life-or-death decision, there are two biblical principles that I think are really important.

A person’s intent is just as important in the spiritual realm as it is in the legal and medical realm. The Bible says that people look at our actions, but God sees our heart (1 Sam. 16:7). While people see our deeds, God sees our desire. People see the “what,” but God knows the “why.” And that’s really important.

When the baby in the womb dies as a result of abortion (i.e., the intent is to kill), the Bible calls it murder (Psalm 127:3; Exod. 20:13). However, when the baby in the womb dies in a medical attempt to save the mother’s life (i.e., the intent is to save), the Bible does NOT call it murder. The mother’s life is no less valuable than the life inside her womb (Gen. 1:27; Psalm 139:13-17; Rom. 2:11). Thus, the desire and consequential action of saving the mother’s life are both a reflection of God’s heart. When the baby dies as a result of trying to save the mother’s life, the intent is to protect what God has created, and that is precious in His sight (1 Cor. 10:31).

For example, “in the case of removing an ectopic pregnancy, the death is an accidental and not an intended consequence of the act to save the mother. Knowledge of consequences that will result from committing an action is not the same as intending those consequences. But if they had the technology to save this child outside the womb, they should do so, and this has been done with emergency c-section plus incubation” (Jonathan Sarfati, Ph.D.).

Of course, no two pregnancies are exactly the same, and there are times when the decisions are extremely complex with no clear answers. These situations ought to bring God’s people to their knees in prayerful desperation for His wisdom (James 1:5). But no matter what decision the mother makes (whether to proceed with the pregnancy or to proactively seek to save her own life), her decision must be motivated by a desire to save and not to kill.

I think the story of the Gospel also speaks into this decision. Perhaps the most famous sentence in the history of Christianity is this: “For God so loved the world that He gave His only begotten Son...” (John 3:16). God the Father willingly sacrificed His Son (who was completely innocent) in order to save His people from certain death (Isa. 53:10). My only hope for life was in the sacrificial death of one who was completely innocent, and the triune God made that decision on my behalf (Rev. 13:8). There was no other way to save me. Christ’s death is my life (1 Thess. 5:10).

So, if the only way to save one life is through the death of another, there is one in Heaven who can identify with both the mother and the child.

For those who are forced to make this emotionally devastating decision, know this:

1. The Father loves you with an everlasting love (Jer. 31:3).
2. He is holding onto your baby even when you cannot (Psalm 68:5; 2 Sam. 12:23).
3. None of your tears are lost to Him (Psalm 56:8).
4. He is for you and not against you (Rom. 8:31).
5. He has never abandoned you, and He never will (Heb. 13:5).
6. He knows how you feel (Heb. 4:15).
7. And He has promised to redeem your sorrow in ways that you cannot even imagine now (Rom 8:28; Joel 2:25).

“When you cannot trace His hand...trust His heart.”
~ C. H. Spurgeon

Years ago, I was part of a mission organization that instructed its pastors to avoid getting political at all costs. The motive behind the mandate was good: the organization didn’t want their pastors diluting the gospel or creating unnecessary stumbling blocks that might hinder people from receiving the life- changing Word of God. They emphasized the fact that our political affiliations have absolutely no bearing on the message of salvation. In a country that is already so politically divided, they argued that a pastor’s political voice would only serve to further alienate the congregation he had been called to serve. After all, Jesus prayed for unity (John 17:21–24), and nothing is surer to create division than political differences.

“Yes, it is your civil duty to vote; just don’t let anyone know which circles you colored – and don’t ever talk about it from the pulpit. Ever.”

The logic made sense to me (it still does); so I wholeheartedly embraced it – for years. It wasn’t until I began to see just how far the American political landscape had trespassed their political boundaries (venturing into the ecclesiastical pulpit and hijacking biblical morality for their own political platforms) that I began to sense a growing need for faithful Christians to “get political” – with their pastors leading the way.

Let me explain…

Politics (from the Greek πολιτικά, meaning: “affairs of the cities”) is the set of activities associated with the governance of a defined area (such as the United States of America). Those who are vocationally involved in the realm of politics (i.e., politicians) are to govern their area according to what is right and good and true. They are to make decisions, pass laws, and enact policies based on what is best for its citizens – in order to provide the greatest opportunity for human flourishing. This includes such things as taxation, global trade, national security, infrastructure, commerce, economic development, and the punishment of criminals. This is the authority granted to human governments by the Word of God (Matt 22:21; Rom 13:1–7). And, insofar as our politicians are drafting laws based on what is good (as defined by God), then Christians are called to submit “for the Lord’s sake” (1 Pet 2:13–17).

However, it is critical for Christians to remember that the realm of politics has absolutely no jurisdiction whatsoever over the Word of God (Psa 138:2; Acts 5:29; 2 Tim 3:16–17; Heb 4:12). None. Thus, as soon as any government begins to enact laws and policies that are contrary to the Word of God, they have trespassed into a territory that does not belong to them. God has not granted politicians the right to reimagine the moral lines of good and evil. Morality is NOT a political issue; it’s a biblical issue. Therefore, just as the ecclesiastical realm (the church) has no inherent authority to determine what is economically acceptable, likewise, the political realm (the government) has no authority to determine what is morally acceptable.

Here’s the point: the issue of abortion (which dominates much of the current political conversation) is NOT fundamentally a political issue. It’s a moral issue, a biblical issue, and one that God has already settled (Exod 20:13; 21:22–23; 2 Kings 17:17; Psa 139:13–14). Politicians who use this issue as an election platform are way outside of their lane. The same is true for every other moral issue that has been pirated into the political sphere, such as:

• marriage (Gen 2:24; Eph 5:31–32),
• divorce (Mal 2:16; Matt 19:6; Mark 10:11–12),
• sexual identity (Gen 1:27),
• sexual orientation (Lev 18:22; Rom 1:24–27),
• childhood development (Deut 6:4–9; Prov 13:24; 22:6),
• worship (John 4:24),
• the local church (Heb 10:24–25), etcetera.

These are all biblical issues, and thus a faithful pastor must speak into them (2 Tim 4:2). This is the church’s jurisdiction.

Insofar as the government abducts biblical issues into a political arena, the pastor who would dare to boldly speak the whole council of God must (in this sense) “get political”. Furthermore, insofar as a political party seeks to utterly abolish all sense of biblical morality from issues such as abortion and human sexuality, the faithful pastor must also be willing to expose them (Eph 5:11) and actively oppose them (2 Sam 12:7–12; Jer 50:31; Matt 12:34–37; Luke 3:19–20; Gal 2:11). Though he is faithfully expositing the Word of God, nevertheless, he will inevitably be perceived as “getting political”. So be it. When politicians and political parties are trampling the laws of God to build their own platforms, then we must confront them, even if that runs the risk of being accused of “getting political”.

The other reason for pastors to be vocally engaged in the realm of politics is because Christ is King over every realm on planet Earth – including politics. The boundary lines of His supremacy encompass every square inch of the universe. By His word kingdoms rise and fall. He ordains leaders, and He removes them (Dan 2:21). The Bible tells us that King Jesus has all power and all authority over all things at all times and in all places (Matt 28:18–20). All things have been put under His feet – including secular politics (Eph 1:22), and He will continue to reign until the knowledge of His glory covers the Earth like waters cover the sea (Hab 2:14; 1 Cor 15:25–28). There is not a realm on this terrestrial ball that exists outside the dominion of Christ’s kingdom: marital, parental, sexual, moral, ethical, psychological, mental, educational, civil, political… all of it belongs to Him (Rom 11:36; Col 1:16–17). Our nation was built on the shared belief this supremacy: “One nation under God”.

The local church is an outpost of the kingdom of Christ on earth (Matt 3:2; 4:17; 12:28; 24:14; Mark 1:15; 9:1; Luke 17:20–21; Col 1:13). So why is it that so many of us feel the pressing need to avoid this realm as if politics were the one place in which the light of the gospel should never shine? Why do we tiptoe around the moral issues of our day as if the inspired Word of God had nothing to say? Why do we avoid political conversations as if the gospel was limited or handicapped? If Christ is King over all the earth, why is there a sphere in which the church is afraid to tread? If Christ is King and we are His ambassadors, then the church should feel the utmost freedom to bring the gospel to bear into every nook and cranny of the political platform.

And wherever any political platform is a stage for godlessness, we must solicit the axe of Boniface and cut it down with every opportunity (2 Cor 10:4). We must “get political”.

In my evangelical conversations with skeptics and professing atheists, one of the biggest hurdles to faith is the massive amount of suffering in the world around us. Orphaned children, agonizing starvation, debilitating diseases, horrific wars, corrupt governments, abusive parents, manipulative pastors, rampant divorce, heart-wrenching miscarriages, devastating natural disasters, crushing poverty, and seemingly endless etceteras. “How could someone believe that God is good when He allows such unspeakable sorrow? It’s the epitome of absurdity. If God exists, He is either powerless or cruel.” So the argument goes.

The logic is clear: “If God is good, then He must not be all-powerful (or else He would eradicate the world of suffering). On the other hand, if God is all-powerful, then He must not be good (because the world is full of suffering). Thus, rational belief in the Christian God is untenable and absurd.”

In theological terms, the attempt to resolve this problem is known as “theodicy” (the defense of God’s goodness and sovereignty in a world full of evil). There are some great books that wrestle with this issue, but for those who don’t have the bandwidth to digest a 500-page monograph I’ll share an abridged argument for the goodness of God’s sovereignty in the midst of profound suffering.

1. First, we must begin by acknowledging that all suffering comes from the sovereign hand of God. He ordains it, or it wouldn’t happen (Isa 46:10–11). There is no random moment or rogue molecule in the entire universe. God is “upholding all things by the word of His power” (Heb 1:3). There are some who would like to attribute all the “good things” to God and all the “bad things” to the devil (or rotten luck), but that isn’t the way the Bible talks about the sovereignty of God. So, what does the Bible teach us about suffering and the sovereignty of God?

The Bible teaches that…

• God causes famine (Deut 11:17; Hag 1:11).
• God orders devastating wars (Deut 20:16–17; Rev 19:15–16).
• God commands the annihilation of women and children (1 Sam 15:3).
• God raises up enemies against His people (1 Kings 11:14).
• God controls natural disasters (Num 16:30–34; Matt 8:27).
• God ordains widespread destruction (Job 1–2).
• God superintends physical disabilities (John 9:3).
• God orchestrates financial crisis (Hag 1:9).
• God sends affliction (1 Sam 16:14; Psa 119:71; 2 Cor 12:7).

Under no circumstance does Scripture relegate or limit God’s power to an isolated realm of rainbows and sunshine (Deut 32:39; Psa 115:3; Isa 45:7; Dan 4:35). Scripture reveals a God who has all power and all authority over all things at all times and in all places (Psa 90:2; 147:5). Thus, there is no suffering in the universe that does not first come through his hand.

“I form the light and create darkness (חָשַׁךְ),
I make peace and create calamity (רֹעַ);
I, the Lord, do all these things.”
~ Isaiah 45:7

“Now see that I, even I, am He,
And there is no God besides Me;
I kill (מוּת) and I make alive;
I wound (מָחַץ) and I heal;
Nor is there any who can deliver from My hand.”
~ Deuteronomy 32:39

God is sovereign.

2. At the same time, we need to acknowledge what the Bible teaches regarding the goodness of God; namely, that God is good in all His ways.

• All that God creates is good (Gen 1:31).
• All that God does is good (Psa 25:8; 145:17).
• All that God gives is good (Psa 107:8–9; Matt 7:11; James 1:17).
• He loves goodness and hates wickedness (Pro 6:16–19).
• He hates injustice (Psa 92:15; Rom 9:14).
• He comforts us in our suffering (Psa 34:18; 2 Cor 1:3–4).
• He identifies with us in our suffering (Isa 53:3; John 11:35; Heb 4:15).
• He does not take pleasure in the death of wicked people (Ezek 33:11).

Jesus taught that there is no concept of goodness apart from God (Luke 18:19). God is not partially good or sometimes good (145:9, 17). Nor is He good in a handicapped sort of way (Psa 115:3). No, He is always good and only good (Mark 10:18) without one single exception throughout all eternity (1 Chr 16:34; Psa 90:2; Mal 3:6). This is the story that the universe has been telling since the beginning of time (Psa 19:1–4; 33:5).

God is good.

Therein lies the dilemma: in a world full of suffering, how is it possible that God is both sovereign over all and good to all?

1. Suffering was not part of God’s good design in the world He created. 
All that God created was “very good” (Gen 1:31). There were no nuclear bombs, global pandemics, labor pains, garden weeds, or suffering of any kind when God finished creating His world. In the beginning, the only dangerous thing that existed was humanity’s freedom to reject the word of God (Gen 2:16–17). In other words, creation teaches us that suffering does not come from the heart of God (Lam 3:33; James 1:17). Rather, creation is unanimous in its praise that God is good in all His works and in all His ways (Psa 19:1–4; Matt 5:45; Rom 1:20).

2. Suffering is the result of humanity’s willful rebellion against its Maker (Gen 3:1–19).
In the beginning, God gave humanity a very specific command with a very pointed picture of the suffering that would ensue if they disobeyed (2:16–17). It was the same conditional command that God would continue to give to His people: divine blessing for obedience & a world full of sorrow for disobedience (e.g., Lev 26:1–46; Deut 30:15–19; Mat 10:32–33).

So, is God threatening His people? Well, I suppose it depends on what we mean by “threatening”.

Do we accuse an employer of threatening their employee as they clearly communicate the expectations of the job and the obvious consequences of disregarding the rules? Do we accuse a teacher of threatening their students when they communicate what is expected in order to pass the class? Do we accuse a parent of threatening their child by communicating the inevitable consequences of touching the hot stove? No.

In the above examples, nobody is justified in accusing the employer, teacher, or parent of vindictive threatening. They are simply communicating the truths of the situation with the presumed desire of helping their employee, student, and child to thrive. Thus, whatever suffering is experienced as a result of willfully disregarding the instructions of the established authority (i.e., getting fired, failing the class, or getting burned) is not a reflection of abusive authority. It’s a reflection of a rebel heart.

Likewise, human suffering is not the vindictive threat of an egotistical God (as is the accusation of some). Rather, it is the natural consequence for a world that has disregarded the source and substance of all goodness (Psa 16:2; Luke 18:19; Rom 3:11; 8:22–23). We turn our back on the Giver of goodness and then seem surprised by all the suffering that we see. There is simply no such thing as goodness apart from God (Mark 10:18; Rom 7:18; James 1:17).

Truly, whatever goodness rebel sinners experience in this world is the result of sheer grace and mercy, and we deserve none of it (Matt 5:45; 2 Pet 3:9). We deserve death and nothing more (Gen 2:17; Rom 3:11; 6:23). And every human being who stands in the presence of God is immediately aware of this reality (Job 40:1–5; Isa 6:5; Luke 5:8).

** This brings us to the next point…

3. Suffering is not the greatest evil in the world; sin is.
 Yes, suffering is an intruder into the perfect world that God created, and there is coming a day when all pain and sorrow will be removed for the children of God (2 Cor 4:17; Rev 21:4). And oh, how we long for this day (Rom 8:22; Rev 22:20). Yet, suffering does not separate us from God; sin does. Thus, sin is by far the greatest problem in the universe, and it’s the problem that we created - not God. Therefore, our most pressing need is not less suffering, but more of God (2 Cor 12:9; Phil 3:7–11).

“More than comfort, we need the King.
More than gifts, we need the Giver.
More than blessings, we need Your presence.
More than the healing, we need the Healer.”¹
  ~ Casting Crowns

With God’s grace, we can endure a lifetime of suffering if we know that God is with us in the valley of the shadow of death (Psa 23:4; 46:1–5; 1 Cor 10:13; 2 Cor 4:17–18; Heb 11:35–12:2). Our greatest need is not less suffering but more of God in the midst of our suffering.

** This leads to the next point: God making Himself known in the midst of suffering.

4. The glory of God is displayed through suffering.
Every human being was created for the glory of God (Gen 1:26–27; Isa 43:7). In other words, we were created to see, to savor, and to showcase the full-orbed goodness of God in ALL His ways. Yes, He is merciful and gracious and slow to anger (Exod 34:6; Psa 103:8), but He is also holy and righteous and just (Isa 6:1–5; Rev 4:8). He is not lopsided in His attributes. He is angry with the wicked every single day (Psa 7:11) because He loves righteousness and justice (Psa 33:5; Isa 61:8); they are two sides of the same coin.

He loves mercy and justice (Mic 6:8), and both are on display across the canvas of sinful humanity. In our all comforts, the glory of God’s mercy and grace are on display. In all of our suffering, the glory of God’s justice is on display.

This is not to say that all of our suffering is a result of some personal sin that we have committed against God (Job 1–2; Psa 103:10; John 9:1–5; Acts 9:16). Our Lord Himself suffered more than any of us will ever comprehend (Isa 53:1–12; Matt 27:46), and He never once sinned (Heb 4:15).

To be human is to live in a world that suffers the just consequences of rebelling against a holy God. Thus, regardless of any personal sin, our suffering magnifies the righteousness and holiness and justice of God in not letting humanity’s rebellion (as a whole) go unpunished.²
 
 ** This naturally leads to the next question: how can God claim to be good and just when He allows “innocent” people to suffer for the sins of others (Exod 20:5–6; Num 14:18; Eccl 7:15)?

1. Suffering is just (i.e., merited, deserved, fair, morally right) because every human being is sinful

One accusation that is often lobbied against the goodness of God (understandably so) is the fact that He ordains the death of “innocent” children (Deut 20:16–17; 1 Sam 15:3). The fact that God would condone (much less command) the death of a child is one of the hardest concepts for our Western postmodern minds to grasp because we are deeply rooted in the idea of human goodness and the innocence of children. The biblical reality is that, while little children may be “innocent” insofar as they have not acted upon the depravity of their hearts (Jer 17:9; Jon 4:11), they are still sinners “by nature” (Rom 5:12; 7:18). From the very earliest stages of development, we see that their little hearts are bent toward sin (Psa 58:3). I didn’t have to teach my children the art of selfishness or deception or manipulation or greed or theft – they were already drawn to these practices “by nature” (Eph 2:3).

All creation reproduces “according to its kind” (Gen 1:24), including sinful humanity (Gen 5:3; Rom 5:12). This is not only the damming truth against evolution, but it is also the damming truth against innate goodness (Rom 3:10). Our first parents were sinners, and so we are conceived with hearts that are naturally sinful (Psa 51:5). Again, this is not a reflection of some wickedness in the heart of God; it is the result of humanity’s willful rebellion against the heart of God.

Thus, we continue to live in a world in which all humans suffer the consequence of our father Adam’s sin (Rom 5:12; 8:22). From the embryo to the elderly, every human being is a sinner “by nature”, and the just payment of sin is human suffering and death (Gen 2:17; Rom 6:23; 1 Cor 15:22). The fact that God does not show partiality toward little children is not an indictment against His goodness (Rom 2:11; 8:22); rather, it is a reflection of His blazing holiness and our utter depravity (Gen 6:5; Jer 17:9; Rom 3:23–27).

2. Children often reap the harvest of suffering that was planted by their parents. 

When it comes to the suffering of children we might argue, “But how is it fair that children who have not consciously or willfully rebelled against God should receive the same punishment as those who have actively, intently, and brazenly rebelled against God (e.g., Exod 34:7; 1 Sam 15:3)?”

Let’s go back to the illustration of the employer firing his employee:

• Question: who suffers the consequences of the employee’s willful rebellion?
• Answer: the employee and his entire family.

 
Even though his wife and children did nothing wrong in this scenario, they still suffer the consequences of his negligence. Yet, again, nobody rightly accuses the employer of being unjust or unloving in firing his defiant employee. Rather, they correctly point the finger at the employee who showed no regard for authority. The employer is not to blame for the misfortune of this man’s family; the employee is. His children are not suffering this economic hardship because of the employer’s calloused heart; they are suffering because of their father’s disregard for the established rules.

The same is true when it comes to human suffering. We are reaping the harvest of suffering that our first parents planted with the seeds of their sin (Rom 5:12). Our suffering is not a reflection of a wicked God; it is the harvest of rebellious human hearts (Jer 17:9). It is not the calloused heart of God that is on display in our suffering but the calloused heart of warned and wicked sinners.

3. The death of little children is God’s everlasting mercy toward them.
 
While all human death is a tragedy (Ezek 33:11; 1 Cor 15:26), there is also a divine mercy in the early departure of little children. In the case of God’s command in 1 Sam 15:3, consider the fact that these children were spared from being nurtured in the home of godless parents. They were spared a lifetime of sinful rebellion against their Creator. Instead, in their early death, these little ones were immediately ushered out of this suffering world and into the arms of their everlasting Father (2 Cor 5:8) who never lets any of His little children perish in hell (Matt 18:14) – regardless of the family into which they were conceived. I have written extensively on this issue elsewhere, but I will offer a few Scripture passages here for your consideration:

• Deuteronomy 1:39; 10:18–19
• 2 Samuel 12:23
• Psalm 22:9; 139:16
• Jeremiah 1:5
• Ezekiel 16:1–6
• Jonah 4:11
• Matthew 18:2–3, 14; 19:13–14; 25:30
• Luke 1:15–16
• Romans 1:20
• Ephesians 1:5; 2:1–5
• Revelation 13:8

To our previous point, little children are not saved in death because of their “innocence”. Nor is this an argument for universal salvation. To be clear: children are not innocent (Rom 3:10), and there are many people who will spend an eternity in hell (Matt 7:21–23; 13:41–42). The point I am making here is that there is a strong biblical argument for the everlasting grace, mercy, and kindness of God in rescuing the most vulnerable of His creation: little children.

Thus, when we accuse God of injustice in the death of our little ones, we are focused on the temporal picture and missing the eternal perspective – which is God’s everlasting kindness to them.

In His wisdom, God uses suffering for the good of His children (Rom 8:28). Not only is human suffering the just consequence of united rebellion against a holy God, but it is also a tool that God is using to mercifully drawn many sinners away from the eternal punishment of their rebellion (Psa 119:67, 71; Pro 3:12; John 15:1–2; 2 Cor 1:8–9; Heb 12:11).

All the saints of God can testify as to how God has used their sufferings for their ultimate and everlasting good (Rom 8:28; Heb 12:1–2) – even those whose suffered and died in infancy (2 Sam 12:23; Job 3:16–17; Matt 18:10). The psalmist exults that “it was good for me to be afflicted” (Psa 119:71). The apostle Paul, a man who was intimately familiar with human suffering (2 Cor 11:23–30), said that this momentary affliction is working an eternal weight of glory in us (2 Cor 4:17; c.f., Rom 8:18). He actually talks about rejoicing in our sufferings because of how God is using it to shape our character (Rom 5:3–5). The apostle Peter says the same thing (1 Pet 1:6–7), as does James (James 1:2–4).

The examples (scripturally, historically, personally) are endless. God ordained the suffering Joseph’s life to save the world from a massive famine (Gen 50:20). God orchestrated the suffering in Job’s life to silence the enemy’s boasting (Job 1–2). God ordered the suffering of the pagan nations (1 Sam 15:3) to protect His people from the infiltrating influence of their idolatry. God superintended the suffering in Paul’s life to keep him from idolizing his own strength (2 Cor 12:7–10). And the list stretches into eternity.  

The bottom line is that God sees what we can’t see (Psa 147:5). He knows what we don’t know (Isa 40:13; Rom 11:34). He sees the big picture (Psa 139:16) when we can only glimpse the smallest fraction (1 Cor 13:12). This is true for nations (Job 12:23), and it is true within the confines of our own hearts (1 Sam 16:7). God’s thoughts and actions are infinitely above us in every way (Isa 55:8–9: Rom 11:34–36). Though we often feel justified in questioning God’s character or condemning His actions (Job 31:35–37; Rom 9:20), the reality is that God has the divine right to do whatever He chooses in the world which He has made (Psa 115:3; Rom 3:4). He is God, and we are not. And it is our wisdom to respond accordingly (Job 1:20–21; 13:15; Prov 3:5; Eccl 5:2; Mic 6:8).  

1. God has all power and all authority over all things at all times and in all places. This means that He is also sovereign over our suffering.
2. God is also good in all that He does and in all that He ordains.
3. These two realities (the sovereignty of God and the goodness of God) are true even in a world full of suffering.
4. Suffering did not exist when God finished creating the world.
5. Suffering (of every kind) is the result of sinful human rebellion. We cannot walk away from the source of goodness and expect to find anything but suffering on the other side.
6. In His sovereign goodness, God is using all suffering for the ultimate and everlasting good of His people.

No, God is not cruel. He is holy. He is just. He is righteous. He is sovereign. And He is good in all that He does, in all that He is, and in all that He ordains. He is not calling us to comprehend all His ways. He’s calling us to “trust His heart when we cannot trace His hand” (Charles Spurgeon).

Not a single tear is ever lost or wasted (Psa 56:8). “God is always doing 10,000 things in your life, and you may be aware of three of them” (John Piper). He takes no pleasure in the suffering of this world. Death is an enemy that will one day be destroyed. Until that day, “Sometimes God allows what He hates to accomplish what He loves” (Joni Eareckson Tada).

© Jeremiah Knoop

No other God
There is none
Across the universe

No other God
Three in One
Infinite in worth
~
Before the dawn
Before the sun
Upon eternal throne

The everlasting Father
Holy Spirit, Son
Triune God alone
~
None can describe
No mind comprehend
No theology explain

Three are God
& God is one
Unique, yet same
~
One in essence
One in nature
One in unity

Three in person
Known and loved
For all eternity
~
He is the
God Who Sees
(Gen 16:13).

He is the
God Who Saves
(Matt 1:21).

He is the
God Who Seals
(Eph 1:13).
~  
He is the
God Who Sends
(John 3:16).

He is the
God Who Suffers
(Isa 53:11).

He is the
God Who Shields
(Gen 15:1).
~
As we look
beneath the sun
everywhere we see

The evidence that
God is One,
& God is Three.  
~
We see…

Three in Existence:
Birth. Life. Death.

Three in Direction:
Right. Center. Left.
~
We see…
 
Three in Family:
Child. Mother. Father.

Three in World:
Earth. Sky. Water.
~
We see…
 
Three in Colors:
Red. Yellow. Blue.

Three in Necessities:
Clothing. Shelter. Food.
~
We see…
 
Three in Water:
Solid. Liquid. Gas.

Three in Time:
First. Middle. Last.
~
We see threes in…

Dimensions.¹ Decisions.²
 Shapes.³ Size.⁴

  Flowers.⁵ Trees.⁶
 Daylight.⁷ Prize.⁸
 ~
 Music.⁹ Grammar.¹⁰
 Atom.¹¹ Bread.¹²

  Stories.¹³ Clouds.¹⁴
 Toil.¹⁵ Head.¹⁶
 ~
One in Three.
Three in One.
Reflections of Trinity.

None are perfect.
Obviously. For none
Could ever be.

He’s beyond comparison.
Beyond all comprehension.
God above infinity.

Beyond symbols, shadows,
Examples and expos…
God is Trinity.

Go therefore and make disciples of all the nations,
baptizing them in the name of the Father and of the Son and of the Holy Spirit.
~ Matthew 28:18

The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Amen.
~ 2 Corinthians 13:14

Knowing that there is no perfect way to symbolize the indescribable trinitarian nature of God, I chose to use three interconnected circles:

• The top circle forms the image of an eye, symbolizing my favorite title for God in the Old Testament: “You are the God Who Sees” (Gen 16:13).
• The middle circle intersects with the top and bottom circle to form a fish, which is symbolic of Christ.
• The bottom circle reveals the image of wind, which is the meaning of the Hebrew word for spirit.

God is outside of time, which is symbolized in the clock that starts after God. The color red is symbolic of life (Lev 17:11). The arrow coming from the red dot is pointing to the life that God created – which is to say that all life comes from God (Acts 17:25). There is also an arrow pointing up – which is to say that everything God created is for His glory (Isa 43:7). The whole symbol is surrounded by a gear – which is to say that God is working all things for our good and for His glory (Rom 8:28).¹⁷

_________________________
¹Three in Dimension: Height. Width. Depth.
²Three in Decisions: Yes. No. Maybe.
³Three in Shapes: Circle. Square. Triangle.
⁴Three in Size: Small. Medium. Large.
⁵Three in Flowers: Roots. Stem. Pedals.
⁶Three in Trees: Roots. Trunk. Branches.
⁷Three in Daylight: Evening. Morning. Noon.
⁸Three in Prize: Gold, Silver, Bronze.
⁹Three in Music: Root. Third. Fifth.
¹⁰Three in Finale: Question? Period. Exclamation!
¹¹Three in Atom: Proton. Neutron. Electron.
¹²Three in Bread: Flour. Yeast. Water.
¹³Three in Story: Setting. Characters. Plot.
¹⁴Three in Clouds: Cirrus. Stratus. Cumulus.
¹⁵Three in Toil: Blood. Sweat. Tears.
¹⁶Three in Head: Cerebrum. Brainstem. Cerebellum.
¹⁷Other passages that point to the Trinity (Gen 1:26; 3:22; 11:7; Deut 6:4; Isa 6:8; 9:6; 40:3; 44:6–8; 45:5–6, 21–22; 63:10; Psa 45:6–7; Matt 3:16–17; 28:19; John 17:5, 24; 20:28; Rom 3:30; 9:5; 1 Cor 3:16; 8:6; 12:4–6; 2 Cor 13:14; Eph 4:4–6; Col 1:16;  2:9; 1 Tim 2:5; Heb 1:1–10; James 2:19; 1 Pet 1:2; 2 Pet 1:1; Jude 20–21).

These are the first words recorded in the Bible. Written from right to left, this is what Genesis 1:1 looks like in Hebrew: in (בְּ) the beginning (רֵאשִׁ֖ית) … God (אֱלֹהִ֑ים).

Before there was breath, there was God.

Before there was sound or silence, there was God.
Before there was light or darkness, there was God.

Before time or space,
Before language or sight,
Before culture or race,
Before wrong, before right…

Before science or philosophy,
Before conscience or thought,
Before all that exists,
Before all that does not…

Before glory and honor,
Before praise, before laud,
Before the beginning…

This is where our story begins.
This is where every story begins.

When the eternal God says, “I love you” …
It is a love that has no end because it has no beginning (Jer 31:3).
It is a love that cannot be explained (1 John 3:1).
And it cannot be exhausted (Eph 3:19).¹
 
 You are eternally secure (John 10:28)
 in the everlasting arms (Deut 33:27)
 of the God who loves you (John 3:16)
 “world without end” (Isa 45:17).  

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¹"You stood before creation. Eternity is in your hands" (The Stand, Hillsong).

 
It’s easy to see the biblical logic behind this assumption. If God created us in His image (Gen 1:27) and stamped His approval over our bodies (1:31), then who are we to tamper with His creation by permanently marking our flesh in any way?

The problem with this assumption is that God Himself was the first to place a permanent mark on a human body (Gen 4:15). And it was God who instituted circumcision as means of marking His people by cutting their skin (Gen 17:10). And it was God who declared that the sign of enduring love between a servant and his master would be a pierced ear (Deut 15:17). It is God who has a name written on His thigh (Rev 19:16). It is God who will mark His name on the foreheads of His people (Rev 22:4).

In the prophecy of Isaiah, God declares His Lordship over His people.⁸ As a result, His people declare that they belong to the Lord. And one of the ways they make this declaration known is by writing on their hand (יִכְתֹּ֤ב יָדוֹ֙) that they are “The Lord’s” (לַֽיהוָ֔ה).

Furthermore, God speaks metaphorically of having permanent markings on His own body. After assuring His people that He could never forget them (Isa 49:15), He proves it by “inscribing” (חַקֹּתִ֑יךְ) them on the palms of His hands (49:16). Of course, God does not have a physical body with physical hands (Num 23:19; John 4:24); nor does He have any physical tattoos. The language here is an anthropomorphic way of describing God’s love for His people. Yet, the very fact that God uses the image of permanently marking His flesh (as a positive thing) seems to suggest His divine approval of this practice.⁹
 
In other words, God is not unequivocally opposed to permanently marking human skin. Therefore, the question is not about the marking but about the motivation. Are we seeking to earn God’s favor through bodily pain? Are we marking our skin in an attempt to appease His wrath for the sins of our dead loved ones? Are we trying to fit in with the world around us by tattooing images of things that are idolized in our culture? God has always been opposed to motivations such as these (i.e., Isa 42:8; 43:7). The central issue is not about tattoos (or earrings or haircuts or bacon). It’s about the glory of God and the gospel of Christ motivating the hearts of His people (e.g., 1 Cor 9:19–23).

So, one of the first questions a believer needs to ask when considering a tattoo is: why do I want to get this? What is my motivation? How am I seeking to glorify God? How does this magnify the gospel of Jesus Christ? Will this help my testimony or hinder it?
 
2. Tattoos destroy the temple of your body.

Another argument against tattoos comes from Paul’s letter to the church in Corinth where he identifies the body as “the temple of the Holy Spirit who is in you” (1 Cor 6:19–20). Those who use this passage as a case study against tattoos argue that if our body is the temple of the Holy Spirit, then we dare not desecrate the temple with holes and graffiti (i.e., piercings and tattoos).

There are at least two problems with this argument. The first problem is that Paul is not referring to the human body in this passage. He is referring to the local church, the body of Christ. We know this because Paul is talking about a group of people (plural) who belong to one body (singular).¹⁰ The temple that Paul has in mind is not individual human skin but a sacred gathering of human souls: the local church.

The second problem with using this passage as an argument against tattoos is that it doesn’t actually have anything to do with bodily markings! Paul is arguing against what appears to be a culturally accepted practice of sexual immorality within the local church (6:12–18). Apparently, there were some in the church who believed that the physical body is ultimately irrelevant in the grand scheme of things; and therefore, it must be okay to engage in sexual relationships with prostitutes. Apparently, the local church failed to grasp the connection between the sexual and the sacred (6:16–18). They failed to understand the union that takes place when two people are “joined” (κολλάω) together. Sexual immorality is sinful because our bodies belong to Christ (6:15), and He created us to be “united” (κολλάω) to Him (6:17), not to harlots. In other words, the focus of this passage is about the sacredness of sexual relationships and the testimony of the local church, not tattoos!

3. It is poor stewardship to spend money on external adornment.
 
Even if the Bible doesn’t explicitly forbid tattoos, there is still the question of Christian stewardship. Why would we invest in tattoos when the Lord is looking at the heart (1 Sam 16:7)? In light of eternity, why are we concerned about our physical appearance at all (Matt 6:28–29)? If our lives are meant to point others to Christ, why would we modify our bodies in ways that draw attention to us?

These are excellent questions because the Bible certainly does have something to say about the vanity of cosmetic attractiveness (Prov 31:30; Matt 23:27; Rom 13:14; 1 Tim 2:9–10). Our Lord Himself was unattractive and unadorned in the eyes of the world (Isa 53:2). Truly, the ornamental beauty of the skin is no substitute for the imperishable beauty of the soul (1 Pet 3:3–4).

Yet, we must be consistent as we engage this line of questioning. If we argue against tattoos because they draw attention toward our physical appearance, then the same argument holds true for every other bodily adornment: makeup, jewelry, nail polish, piercings, hairdos, perfume, tanning, muscle sculpting, stylish clothing, cosmetic work (e.g., braces, mole removal...) and the like. In other words, the question is not simply about tattoos; it’s about superficial beautification in general: is it okay for Christians to invest into their physical appearance at all?

The first thing we need to note is that Scripture does not forbid bodily adornment. It warns against using external cosmetics as a substitute for inward holiness (Matt 23:27; 1 Pet 3:3), but it does not speak of bodily adornment as inherently evil.¹¹ A pure heart is infinitely more important than an attractive physique. Holiness is infinitely more attractive in the eyes of God than anything the catwalks of Hollywood have ever seen. Yet, being secondary (in importance) is not the same as being sinful (i.e., 1 Tim 4:8).

In other words, the issue is not about ranking; it’s about reason. Why do we want to get tattooed? If we are modifying our skin because we are in love with the world (1 John 2:15) and because we desire to conform to its cosmetic standards (Rom 12:2), then our motives are unquestionably sinful (Rom 14:23; James 4:4). Yet this is not an indictment against tattoos; it’s an indictment against a heart that loves something else more than God (Exod 20:1–3; Deut 6:5; Isa 42:8; Matt 22:36–38; 1 John 2:15–17). God is not against physical beauty; He’s against anything that competes for His glory in our hearts.

Secondly, the Bible gives numerous examples of people who were adorned with inward beauty and cosmetic enhancements. Rebecca was given a nose ring and bracelets (Gen 24:22–27) as a gift for being brought into the family of promise. The Israelites were covered in fancy clothes as they celebrated the return of the ark of the covenant (1 Chr 15:27).¹² The brave queen Esther was the most attractive woman in the land (Esther 2:17). John the Baptist was known by his wardrobe (Matt 3:4). Mary anointed Jesus’ feet with very costly perfume, and He praised her for it (John 12:3). Lydia was a godly businesswoman who sold purple cloth which was used to make extravagant clothing (Acts 16:13–15).¹³ The point is simply to highlight that outward appearance is not an automatic gauge of inward holiness.

Lastly, God Himself speaks of physical adornment and bodily markings in a positive light (e.g., Isa 49:16; 61:10). For example…

I clothed you in embroidered cloth and gave you sandals of badger skin;  I clothed you with fine linen and covered you with silk.  I adorned you with ornaments, put bracelets on your wrists, and a chain on your neck. And I put a jewel in your nose, earrings in your ears, and a beautiful crown on your head. Thus, you were adorned with gold and silver, and your clothing was of fine linen, silk, and embroidered cloth. You ate pastry of fine flour, honey, and oil. You were exceedingly beautiful, and succeeded to royalty. Your fame went out among the nations because of your beauty, for it was perfect through My splendor which I had bestowed on you, says the Lord GOD.
Ezekiel 16:10–14

The language here is clearly metaphorical (God did not literally put a jewel in the nose of His people). Yet, we must acknowledge that God chose to use the imagery of jewelry, piercings, extravagant clothing, and physical beauty to describe something good: namely, the way He cares for His people. This is not to say that God’s people are always blessed with an abundance of cosmetic extras (i.e., Phil 4:12) or that we should go chasing after such things (Matt 6:31–34; Phil 3:7–10). The point is simply to show that there is a biblical category for bodily adornments being a beautiful sight in the eyes of God.

CONCLUSION

Martin Luther treasured Christ even as he drank his German beer. Charles Spurgeon treasured Christ even as he smoked his tobacco. And Jeremiah Knoop sought to treasure Christ even as he tattooed his arms.

However, just because it may be permissible to get a tattoo, this doesn’t mean that every Christian should get one (1 Cor 6:12). Those who want to get tattooed should spend a significant amount of time praying, seeking godly counsel, and doing lots of research before putting ink to skin. Why? Because tattoos are…

1. Painful
2. Expensive
3. Permanent
4. Addicting
5. Unoriginal
6. Stigmatizing
7. And often followed by “tattoo remorse”

For those who are considering whether to get a tattoo, here are some questions I would encourage you to prayerfully and honestly consider on the front end:

1. What is my motivation?
2. Is this a financially responsible decision?
3. How might this tattoo help or hinder my testimony?
4. How might this affect my career opportunities?
5. Have I sought counsel from my church leaders?
6. Is this the right time in my life?
7. Have I spent time researching styles, symbolism, studios?
8. Will I still want this tattoo 20 years from now?

I was 34 years old when I got the story of redemption tattooed across my arms. I spent years studying different tattoo styles (e.g., geometric, sacred geometry, Polynesian, Japanese, Samoan, tribal, blackwork, white on black, dot work, trash polka, realism, watercolor, etc.) as I carefully created my own design. Then I spent months researching the portfolios of tattoo artists who specialized in my specific design. Finally, after scheduling a consultation, I began the process of saving up for the tattoo. In other words, by the time I finally had ink put on my arm, I was ready.

My tattoo is a combination of three different styles, three different languages, three different colors, and one story. Every time somebody asks me what my tattoos mean, I have the opportunity to share my story. It’s the story written in blood and ink, inscribed within my soul and tattooed across my skin. It’s the story of life & death. The story of light & darkness. The beginning & the end. Time & eternity. Sin & salvation. It’s the story of Jesus.

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¹Christian Liberty: What does it mean for a person to be free in Christ? What does it mean for the law to be fulfilled in Christ? How does the old covenant relate to the new covenant? In wrestling with these questions, we turn to the following Scripture passages: Matthew 5:17–18; John 1:17; Romans 6:14; 7:4; 10:4; 14:1–23; 1 Corinthians 6:12; 8:4–13; Galatians 3:24–26; 4:4–5; 5:1, 13–14; Ephesians 2:11–22; Colossians 2:16–17, 20–23; Hebrews 11:18– 19, 22; 8:13; 10:1.
²Just because our culture may view something as rebellious (e.g., tattoos) doesn’t mean that our Creator does. Cultural norms and societal standards do not take precedence over the authority of Scripture.
³Having just recently been freed from slavery in Egypt, this practice would have been painfully familiar to God’s people. The Bible doesn’t tell us whether the Israelites had been tattooed during their enslavement in Egypt, but historical records show that it was the common practice of ancient Egypt to brand their captives with the name of an Egyptian god or pharaoh.
⁴Why do many Christians gather for corporate worship on Sunday instead of on the Sabbath (e.g., Acts 20:7; 1 Cor 16:2; Rev 1:10)?
⁵This does not mean that the Levitical Law is irrelevant to Christians living under the new covenant (i.e., 2 Tim 3:16–17; 2 Pet 1:20–21). For example, the law has much to teach us about the character of God, the sinfulness of humanity, and our need for a Savior (John 5:39–46; Gal 3:23–27). But the law could never make us perfect (Heb 7:19). Christ does (Heb 10:14).
⁶Jason Meyer, The End of the Law: Mosaic Covenant in Pauline Theology (Nashville: B&H Academic, 2009), 284.
⁷Or, in the words of another seminary professor, Christian liberty is “the freedom to discipline yourself to be flexible for the sake of the gospel.” It’s about living in such a way that the glory of God and the gospel of Jesus shine through all that you do. Andrew David Naselli & J.D. Crowley, Conscience: What Is It, How to Train It, And Loving Those Who Differ (Wheaton: Crossway, 2016), 132.
⁸He has chosen them (44:1). He made them & formed them (44:2), and He will care for them & bless them (44:3–4).
⁹God does not use things He hates as a positive example of something that He loves.
¹⁰Paul uses plural pronouns (ὑμῶν, ὑμῖν: you all) and plural verbs (οἴδατε, ἔχετε, ἐστὲ, ἠγοράσθητε, δοξάσατε) to refer to singular Greek nouns (τὸ σῶμα: body; ναὸς: temple). You all (plural) are part of a (singular) body which is the (singular) temple of the Holy Spirit. You are all part of the body of Christ, the church (see also: 1 Cor 1:2; 12:27). If Paul was referring to our individual bodies of flesh and blood, (1) he wouldn’t have made it sound like we all (plural) share one body (singular), and (2) he could have clarified his meaning by using the word for “flesh” (σάρξ) instead of the word for “body” (σῶμα).
¹¹The only time Jesus talked negatively about a person’s physical adornments was when they were used to conceal a corrupt heart (Matt 23:27).
¹²Jacob showed his love for Joseph by giving him a stunning garment (Gen 37:3). Solomon was the wisest king in Israel’s history, and he was equally the most well-dressed (Matt 6:29).
¹³The Proverbs 31 woman was also clothed in fine linen and purple (Prov 31:22) and was in the business of making linen garments and sashes and selling them to the merchants (31:24).

As I enter my 40’s, I still enjoy playing hide-and-seek with my family. It’s especially fun at night, with all the lights turned off. Even in our small house, it’s amazing how hard it can be to find somebody who is using darkness to their advantage. Don’t tell my kids, but my best hiding spot is the top shelf in our entry way closet! Some dads would probably look terribly awkward climbing up there (and even more awkward trying to get back down), but I’m basically a ninja.

This morning, I was spending time with my 16th century friend, Richard Sibbes, and he reminded me of how skillful our world is when it comes to this game of hiding in the shadows. Yet, in this case, the stakes are infinitely higher. Instead of playing this game with our families, we are playing it with our hearts (and our eternity). Sibbes highlights “the sophistical shifts” that we use in order to cast the perfect shadow over our sin. Humans have a sophisticated way of justifying pretty much everything.

How often do we justify…

• ignoring the homeless in the name of “caution”?
• violence in the name of “entertainment”?
• pornography in the name of “art”?
• immodesty in the name of “fashion”?
• not disciplining our children in the name of “compassion”?
• rage, riots, and revenge in the name of “justice”?
• arrogance in the name of “patriotism”?
• gossip in the name of “concern”?
• abortion in the name of “choice”?
• homosexuality in the name of “love”?
• fear in the name of “wisdom”?
• disobedience in the name of “it’s not my gift”?
• not having children in the name of “financial stewardship”?
• hurtful actions in the name of “stress”?
• prayerlessness in the name of “busy”?
• toxic rants in the name of “needing to vent”?
• bitterness in the name of “hurt”?
• laziness in the name of “rest”?
• judgmental attitudes towards others in the name of “truth”?

And the list goes on…

Sibbes writes, “There was never yet any careless sinful course, but it had the flesh to justify it with one reason or other.”

The solution (according to Sibbes) is to “labor then more and more to know the falsehood of our own disposition, and to know the truth of God.” In other words, we need to spend more time in the Bible and honest prayer (and maybe a little less time in social media and secular entertainment).

And lest you think I am standing on a soap box, I am simply recording what I saw in the mirror this morning.

How do we know the Bible is true? This might be the most important question a human being could ever ask.

As a Christian pastor, I have given my entire life to this book (reading it, studying it, wrestling it, memorizing it, teaching it, preaching it, praying it, singing it, sharing it) because I believe that it is true – every word (Prov 30:5).

There is no such thing as “hedging your bets” or “riding the fence” or “playing it safe” when it comes to the Bible. You either cling to it as the glorious truth of God, or you must reject it as a heinous work of fiction. It does not offer a middle ground.

Just consider some of the staggering claims the Bible makes about itself:

• It claims to be the very words of God (2 Pet 1:21).
• It claims to be without error (Prov 30:5).
• It claims to be preserved by God (Psa 12:6–8).
• It claims to be the ultimate source of truth (Psa 119:142; John 17:17).
• It claims to be the textbook for the story of the universe (Gen 1:1; Psa 119:160).
• It claims to be the definitive guide for human existence (2 Tim 3:16–17).
• It claims to be the universal compass for morality and ethics (Psa 119:9).
• It claims to be the good news of our salvation (Rom 1:16).
• It claims to be the final authoritative revelation of God (Matt 5:17–18; Heb 1:1).

If it is false, then it is the most hideous lie in history, and those who believe it are the most pitiful people on the planet (1 Cor 15:19). And if it is true, then it is the most precious possession in the entire universe (Matt 13:44).  

So, the all-important question is: how do we know the Bible is true?

I hear this question almost every time I engage in evangelical conversations, and I am so thankful for it. Whether it’s coming from the professing atheist, the curious bystander, the scoffing agnostic, the seasoned believer, or those who are in the process of “deconstructing” their faith, it is a good (fair, honest, vital) question. In fact, the Bible itself commends those who are willing to scrutinize the validity of truth claims (Acts 17:11; 1 John 4:1).

The following is how I have answered the question for myself. My aim is not to outmatch the critic, to overcome the skeptic, or to persuade the intellectual of the truthfulness of the Bible. I leave that to God (Psa 119:18). My aim is simply to share the foundation of my personal convictions.

How do I know the Bible is true?

1. INFLUENCE. The Bible stands alone as the most influential book in the history of the world. With over 5 billion copies in print, no other book (religious or otherwise) comes even remotely close! Does this make it true? Of course not. But it is what I would expect from a book that is the true and inspired Word of God.
2. MANUSCRIPTS. It is the most well-documented piece of literature in history. There are approximately 17,000 Old Testament manuscripts and nearly 24,000 New Testament manuscripts, the earliest of which date to within a single generation of the original documents. No other piece of literature even comes close!
    Does this make it true? No. But it does give me confidence that I am reading a faithfully transmitted book.
3. ARCHEOLOGY. Archeological discoveries continue to prove that the biblical narrative corresponds to historical reality. No other book (religious or otherwise) can compete with the archeological support that the Bible enjoys. For example: Luke is the most prolific and meticulous writer in the New Testament. He provides the most thorough account of Jesus’ birth, the most scientific account of Jesus’ death, and the most detailed account of the early church. And the archeological evidence (e.g., manuscripts, artifacts, cities, inscriptions, etc.) continues to reveal that Luke wrote with razor-sharp accuracy. By way of comparison, the archeological support for Luke’s writings far outweighs the evidence for anything Plato or Aristotle ever wrote.  
   I first experienced the significance of archeology while I was studying in Israel. I remember standing at the archeological dig of ancient Jericho where the walls collapsed just as the Bible describes (Joshua 6:20). That was just one of numerous excavations that I had the privilege of seeing with my own eyes.
   Does this make the Bible true? No. But if the Bible is true, I would expect to find evidence that corroborate its story – and that’s exactly what we continue to find through the field of archeology.
4. PROPHECY. The sheer number of biblical prophecies that have come to pass is truly remarkable. Scholars have identified approximately 2,000 biblical prophecies that have been fulfilled (without any error whatsoever), and over 300 of these prophecies were fulfilled by Jesus Christ alone (e.g., Psa 22:7–8, 18; Isa 7:14; 9:6–7;11:1–3; 35:5–6; 50:6; 53:5–12; Mic 5:2; Zech 9:9; 12:10)! The odds of one person perfectly fulfilling so many prophesies are impossibly miniscule (as in, less than 1 in 10 to the 2,000th power).
   Does this make it true? Not necessarily. But it does make it utterly unique compared to any other piece of literature.
5. INTERNAL CONSISTENCY. Even though the Bible was written by approximately 40 different writers (covering the gamut of cultures, backgrounds, personalities, occupations, experiences, topics, agendas, and literary styles) over a timespan of roughly 2,000 years, the message is coherent and consistent. Given such a wide range of variables, one might expect to find numerous inconsistencies and contradictions within the biblical narrative. Yet, the message is astonishingly consistent. Any supposed contradictions (e.g., Isaiah 2:4 and Joel 3:10) are simply the result of contextual neglect and eisegesis. In other words, when we read the Bible in context (paying careful attention to the author’s time, audience, situation, message, and literary genre), we can see how these supposed contradictions fit together into a single unified story.
   Does this make it true? No. But it is what I would expect from a book that claims to be without error.  
6. EYEWITNESS TESTIMONY. Often, the most convincing and compelling evidence in a court case is the testimony of an eyewitness (somebody who actually saw the event in question). When it comes to New Testament story of Jesus, every page was written by people who were eyewitness of Jesus (John 1:14; 20:30–31; 1 Pet 5:1; 2 Pet 1:16–17; 1 John 1:1–3) or by those who were close companions of an eyewitness (Luke 1:1–4). Now, one might be tempted to think that these writers simply fabricated the story (or their own authorship) in order to gain some sort of notoriety. The problem with this suggestion is that the authors had absolutely nothing to gain and everything to lose in writing these books. Christians were the most persecuted people group in the first century, and so the authors had nothing to gain from their literary works except for criticism, ostracism, and martyrdom. Nevertheless, they willingly embraced horrific suffering and death as they unanimously testified to the truthfulness of their message. Why would every single one of them willingly give up their life for something they knew to be a lie? The most obvious answer is, they wouldn’t.
   Does this make it true? No. But it means its original authors all believed it was true – and that it was worth the sacrifice of their very lives.  
7. UNUSUAL HONESTY. When it comes to ancient religious documents or autobiographies, the Bible is strikingly honest. It doesn’t attempt to whitewash the failures of God’s people (Hos 4:12) or to rewrite the embarrassing moments in church history (1 Cor 5:1) or to soften the unpopular texts (Lev 18:22) or to remove the theologically troubling stories (1 Sam 15:3–4). Rather, it is written with an air of historical transparency that is unexpected and highly unusual. The prophets are scared (1 Kings 19:3). The judges go rogue (Jud 15:4–5). The kings utterly fail (2 Sam 11:1–27). The disciples are unbearably slow to believe (Matt 8:26). The local church totally bombs their theology (1 Cor 6:12–20). This is not what you would expect from a manicured work of religious propaganda, but it is what you would expect from a historically honest narrative.
   Does this make it true? No. But it sure makes it sound true!
8. SECULAR TESTIMONY. Something that skeptics often overlook is the corroborating testimony of extrabiblical sources. Ancient non-Christian documents (such as the writings of Tacitus, Josephus, Pliny, Lucian, the Babylonian Talmud) point to the truthfulness of the New Testament. For example: these secular sources corroborate the biblical narrative that Jesus was a wise man (not a fool or a con artist), that He spoke with power, that He performed miracles, that He was crucified under Pontius Pilate, that His followers believed He rose from the dead, and that He was worshipped as God.
   Does this mean the Bible is true? No. But it does give extrabiblical testimony to the biblical message.
9. SCIENTIFIC ACCURACY. Although the Bible is not a scientific textbook, it speaks with a scientific accuracy that is unparalleled in antiquity. For example: it speaks of the spherical nature of the earth (Job 26:10; Psa 103:12; Isa 40:22) long before we had the scientific equipment to prove it. It speaks of stars following a predictable pattern (Jer 31:35). It speaks of water cycles (Eccl 1:7) and blood circulation (Lev 17:11). It speaks of animals reproducing “according to their kind” (Gen 1:24), an idea long challenged by evolutionary biologists. It speaks of the earth being covered in a worldwide flood (Gen 7:19), which modern geological evidence has confirmed as a legitimate possibility given how many rock layers were deposited catastrophically, burying fossils within a matter of minutes. Does this make it true? No. But it is what I would expect if its Author was also the Creator of the universe.
10. UNIVERSAL LOGIC & MORALITY. The biblical worldview is the only worldview that can consistently explain a universal logic (like the law of noncontradiction) and a universal concept of morality (like the concept of right and wrong). If human beings are nothing more than biological products of evolutionary chance, then how do we explain such a universal concept as right & wrong, good & bad, fair & unfair, true & untrue? Yet, such principles of logic and morality serve as the foundation of every society on earth. How do we explain this? Answer: with the Bible! Christians can make sense of such universal realities because the Bible reveals a universal Creator who made us in His image (Gen 1:27). Does this make it true? No. But it does provide a worldview that is consistent with reality.
11. TRANSFORMED LIFE. While this is admittedly the most subjective of all the answers, nevertheless, I can say that I know the Bible is true because it has transformed my life. “I was one way, and now I’m completely different” (The Chosen). It has been an endless source of light, a bottomless well of joy, and a ceaseless supply of help. Every part of my life has been shaped in some way by the Bible. Does this make it true? No. But it’s what I would expect to happen if it were true.
12. BREATHTAKING GLORY. I see an unparalleled glory through the pages of Scripture, and this is by far the most compelling proof of its truthfulness. There is simply no God like our God, and there is no story like His story. What other god condescends to dwell among his people? What other god works for his people instead of demanding that they work for him? What other god would shed his blood to redeem his enemies from the death sentence of their own rebellion? What other god offers salvation as a free gift apart from our works? What other god makes such stunning promises based on his character alone.
    Truly, the greatest argument for the truthfulness of the Bible is when God opens your eyes to see His glory (2 Kings 6:17; Psalm 119:18; Matt 13:16; John 1:14; Eph 1:18). In the pages of His Word, there is a breath-taking, soul-piercing, heart-changing, life-transforming glory that has no rival, no equal, and no parallel. In the word of Jonathan Edwards, “The argument is but one, and the evidence direct; the mind ascends to the truth of the gospel but by one step, and that is its divine glory.” Does this make it true? Yes. When God opens the eyes of your heart to see the breathtaking glory of Jesus on every page of His story, no other evidence is needed. You know beyond a shadow of a doubt that you are beholding the greatest reality in the universe.

CONCLUSION
When we examine the veracity of the Bible using the same methods and standards by which we would examine any other truth claim, there is overwhelming evidence to believe that the Bible is everything it claims to be.

When our worldview is shaped by headlines and hashtags, it’s no wonder so many Christians are discouraged, fearful, and pessimistic about the future. We are flooded with a daily onslaught of negative news:

• “6 Killed in School Shooting”
• “Tornado Devastates Texas, Killing 3”
• “Company Spends Big Money to Cover Up Bullying”
• “Minnesota Becomes First State to Legally Guarantee Abortion Rights”
• “Record Number of US Adults Identify as LGBTQ”
• “School Protects Transgender Bathroom Rights”
• “Pornography on the Rise”
• “Churchgoing at Historic Low”
• “Biggest Political Corruption Scandal of My Lifetime”
• “COVID 19: Three Years of Death”

…and the headlines continue into cyberspace infinity.

I recently had a conversation with a professing atheist who was delighted to inform me that Christianity is quickly disappearing. Though I may have ‘furled my brow’ at her enthusiasm, I am well-acquainted with the argument (even within my Christian circles). There is this notion that the world is getting incrementally worse and that Christianity will eventually become a marginalized remnant in society.

Where do we get such a pessimistic idea? Historical research? Global statistics? Biblical exegesis? Or is it more like a patchwork quilt stitched together by secular news outlets, social media feeds, influential celebrity gossip, and bestselling novels about “the end times”?
Over the next few weeks, I have the opportunity of teaching a class on “eschatological optimism” which is just a fancy way of saying that I wholeheartedly DISAGREE with the conclusion that the world is getting worse and worse. On the contrary, when I consider the global trajectory of Christianity (biblically, numerically, socially, economically…), I could not be more excited.

• Biblically: the Christian’s expectation is “all the earth will be filled with the glory of the Lord” (Num 14:21; Hab 2:14). Jesus told His followers to “make disciples of all the nations”, and then He promised to be with us every step of the way (Matt 28:18–20). That doesn’t leave much room for fear and discouragement (Matt 16:18).
• Numerically: although there appears to be a pruning within the Western church (which is always a necessary part of healthy growth), Christianity is continuing to spread like wildfire across the globe. In the first century AD, the global church could fit into a single room (Acts 2:1). Today, more than 2.5 BILLION people identify as a follower of Jesus. Even in places where persecution is common (e.g., Korea, China, Africa, Arabian Peninsula, Latin America, etc.) Christianity continues to grow!
• Socially: from the beginning, Christianity has been on the frontlines in advocating for social justice and equality (e.g., James 1:27), and we continue to see the hand of God at work in powerful ways today. My church family partners with a variety of local Christian organizations that actively engaged in social ministries, such as: coming alongside pregnant women who are single (RWC), supporting adults and teens who are recovering from drug and alcohol abuse (MNTC), providing food for those in poverty (FMSC), caring for children in foster care (TRHP), sending relief to those affected by natural disasters (SEND Relief), reaching out to the homeless (UGM), and many other Christian organizations that are impacting the world with the gospel of Jesus Christ.
• Economically: not only is Christianity continuing to reach every inhabited country across the globe, but it also continues to penetrate every culture along the way. One particularly helpful resource in seeing the global economic impact of Christianity is the book by Alvin Schmidt, “How Christianity Changed the Word” (2004). He shows how the gospel has elevated every part of human society, including science, education, art, music, literature, healthcare, morals, gender equality, and human rights.

Are there massive problems in the world? Of course. This has always been true (Eccl 1:9).

• There has always been violence (Gen 4:8).
• There has always been wickedness (Gen 6:5).
• There has always been sexual perversion (Gen 9:24; Rom 1:26–27).
• There has always been physical poverty (Matt 26:11).
• There has always been spiritual apostacy (1 John 2:19).
• There have always been corrupt leaders (Matt 2:16–18).
• There have always been those who walk away from the church (Heb 10:24–25).

In other words, the headlines are nothing new.

So, what’s new?

What’s new is 685 million Christians in Africa.
What’s new is that the Gospel has been translated into over 2,300 languages.
What’s new is the continual increase in Christian broadcasting networks across the globe.
What’s new is the continual increase in global literacy (86%).
What’s new is the continual increase in human life expectancy across the globe (72).
What’s new is the continual increase in Christian mission organizations.
What’s new is that the murder of babies is no longer protected by the US Constitution (6.24.22).
What’s new is the growth of the homeschool movement (Deut 6:7).
What’s new is the continual increase in global church plants. My denomination planted over 700 last year alone!

In other words, I wholeheartedly join my lifelong friend, Richard Sibbes (1577-1635), in affirming that we are living in “the best times of the gospel”.

As an adult, I have watched many of my close friends walk away from the Christian faith they once professed. The cultural hashtag for this spiritual trajectory is “deconstruction”, and it seems to be gaining speed. Within the past week, I’ve had conversations with at least four different people who are on their own journeys of deconstruction.

Without question, there are many different reasons for this deconstructing phenomenon.

Some were raised in churches with more legalism than love. Their community of faith was built on a foundation of rules and restrictions, and so they naturally went looking for life-giving relationships somewhere else … away from the church.

Some were raised in broken homes that never provided a solid framework for their faith. Once they left the home, their spiritual convictions proved to be nothing more than the childhood residue of their parents’ religion, and it was all too easy to just walk away.

Some attended liberal colleges where they were overwhelmed by the polished rhetoric and philosophical arguments of antibiblical worldviews.

Some moved to the cultural hotspots in the megacities where they were mesmerized by the lights and ladders of the American Dream. Something deep in their heart resonated with Hollywood’s call to “let it go, let it go; don’t hold it back anymore.” And so they did.

Some have been undone by the tidal wave of religious celebrities (pastors, authors, musicians, bloggers, etc.) who have publicly denounced the Christian faith.

Some have been devastated by influential ministry leaders whose personal lives were discovered to be riddled with financial corruption and sexual manipulation.

Some have witnessed enough of the horrors on this planet that they are no longer able to reconcile the God of the Bible with reality. How could a good and sovereign God allow this (fill in the blank) to happen?

And many have been unwittingly discipled by the online world of social media where deconstructing one’s faith is propagated with “a trailblazing spirit” bearing the marks of inner strength and personal authenticity.

Whatever the reasons (and there are undoubtedly many more), we live in a day when deconstructing (or disassembling or dismantling or deconverting) one’s faith is in vogue. It’s simply the next step in a postmodern society.

So, how do we engage our friends and family members who have pitched their tent under the banner of deconstructionism?

In my personal conversations, there are three messages I try to communicate.

1. First, I want to encourage them to see that their questions are normal. Followers of Jesus have always struggled with questions of faith since the very beginning (Matt 8:26; 14:31; Mark 9:24; 16: 11–14; John 20:25). The soundtrack of the Bible resounds with doubts and questions (Psa 22:1; 77:9). Kings, prophets, patriarchs, apostles…they all wrestled with God over things they couldn’t understand. So, if you are struggling in your faith, you are certainly not alone. And you never will be.
2. Secondly, I want to reinforce that sincere questions are healthy. Every single one of us should be examining our beliefs, engaging our doubts, and probing the deep questions of our faith (2 Cor 13:5; 2 Pet 1:10–11). Many people don’t realize that it actually brings God joy when we wrestle with Him (Gen 32:28)! In reality, the Christian who stops asking questions is the Christian who stops growing.
   Yes, the Bible calls us to put our faith in God (Heb 11:6), but this does not mean that we must suppress our doubts, ignore our suspicions, or silence our questions. On the contrary, faith is believing in God (His character and His promises) even in the midst of our doubts, suspicions, and questions. Faith is trusting in God’s Word even as we ask our questions and give voice to our doubts (a great example of this is Psalm 77). God is calling us to bring all of it to Him (Psa 62:8; 1 Pet 5:7). He can handle your darkest doubts. He can handle your exasperated questions. He’s God. So far, so good. But here's where the pushback comes. 
3. After affirming the normalcy and validity of their questions, I want to warn them of the hopelessness of looking for truth outside of God’s Word. Hollywood doesn’t have the answers. Oprah doesn't have the words of life. Social media is not a compass for truth. Science will never fill the void in your soul. God’s Word alone has the truth that sets people free (John 8:32; 17:17).
   Untethering morality from its biblical moorings has only ever resulted in ruin and heartbreak (Genesis 3).
   Are Christians perfect? No. But the Word of God is (Psa 18:30; Prov 30:5; John 17:17).
   Has the church struggled with hypocritical leadership, toxic beliefs, and antiquarian traditions? Absolutely. If we’re all sinners (Rom 3:23), then the church is bound to have its struggles (1 Cor. 1–16; Rev. 2–3). This is why we must continually build every part of our life (our theology, worldview, ideology, morality, ethics, relationships, government, family, church, etc.) on the Word of God (Psa 119:105; Matt 7:24–27; 24:35).

So, to my dear friends who have embarked on the journey of deconstruction, know that I am praying for you – even as I write this. I am praying that God would give you grace to be (1) transparent with your doubts, (2) truthful with your questions, and (3) tenacious with His Word.