The birth of Jesus Christ stands as one of history’s most profound events, not merely because of who He is, but because of when He came. The Old Testament, written centuries before His arrival, contains precise prophecies about the timing of the Messiah’s appearance. These predictions, fulfilled in Jesus, provide compelling evidence that He is the promised Christ. As Paul declares in Galatians 4:4, “But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law.” These prophecies build unbreakable confidence in the Gospel today and obeying the gospel of the Kingdom of Christ is the right path because Jesus arrived precisely as foretold.
One of the most astonishing prophecies is Daniel’s 70 weeks (Daniel 9:24-27). Given around 538 BC, this vision outlines “seventy weeks” (or “sevens”) determined for the Jewish people to finish transgression, to make an end of sins, and anoint the Most Holy. Scholars widely interpret these as weeks of years; totaling 490 years. The prophecy begins “from the going forth of the command to restore and rebuild Jerusalem” until “Messiah the Prince.”
The clearest timing prophecy appears in Daniel 9:24–27. Daniel wrote during the Babylonian exile, yet he predicted the coming of “Messiah the Prince” with astonishing precision. He spoke of “seventy weeks” (symbolic weeks of years) counting from the decree to restore and rebuild Jerusalem. Daniel declares that after the sixty-nine weeks, “shall Messiah be cut off, but not for himself” (Daniel 9:26). This sets a specific window when the Messiah would appear and give His life as a sacrifice. History confirms that from the Persian decrees to rebuild Jerusalem to the first century AD fits Daniel’s prophetic timeline exactly; placing the arrival of the Messiah squarely at the time of Jesus of Nazareth. No other figure in history appears within that window fulfilling the works of the Messiah. That timing alone anchors our faith: God promised, and God delivered. Modern statisticians estimate 1 in 10^17 for Daniel’s Messianic prophecies alone.
Another key timing indicator is Genesis 49:10: “The scepter shall not depart from Judah, nor the lawgiver from between his feet, until Shiloh comes.” Jacob prophesied that Judah’s tribal authority would endure until the Messiah (“Shiloh,” meaning “He whose right it is”). Judah retained self-governance, including the right to execute capital punishment, until around AD 6-7, when Rome stripped the Sanhedrin of this power under Archelaus’ deposition. Jesus, from Judah’s line (Matthew 1:1-16; Luke 3:23-33), was crucified shortly after; precisely when the “scepter departed.” Had the Messiah come later, Judah would have lost its authority too soon.
The period between Malachi (c. 430 BC) and Jesus also aligns prophetically. After Haggai, Zechariah, and Malachi, a 400-year prophetic silence ensued; no major prophets arose in Israel. This “silence” heightened anticipation, as Malachi promised Elijah’s return before the great day of the Lord (Malachi 4:5-6). John the Baptist fulfilled this as the forerunner (Matthew 11:13-14; Luke 1:17), announcing Jesus. The silence ended exactly when the Messiah appeared.
These timings were no coincidence. The Roman Empire (also a predicted kingdom Dan 2:44) provided roads and peace (Pax Romana) for Gospel spread; Greek language unified communication; Jewish synagogues worldwide prepared diaspora hearts. Jesus came in the “fullness of time;” politically, culturally, and spiritually ripe.
Today, this evidence strengthens faith. If God orchestrated history with such precision (down to years and events) then Jesus is undeniably the Christ. He fulfilled not just timing prophecies, but many, many more: born in Bethlehem (Micah 5:2), of a virgin (Isaiah 7:14), from David’s line (2 Samuel 7:12-16). His life, death, and resurrection confirm the Old Testament’s promises.
Believer, take heart: Obeying the Gospel of the Kingdom of Christ is sound because history proves Jesus arrived at the predicted moment. The same God who timed the Messiah’s birth can be trusted for eternal life.
No Ghosts, Zombies, or Draculas: The Bible’s Rejection of Wandering Spirits and Unfinished Tasks
The Bible, throughout both Old and New Testaments, offers no support for the chilling tales of disembodied spirits, zombies, demons, or Dracula-like undead haunting the earth or lingering to complete unfinished business. Pop culture, from gothic novels to Hollywood horror, profit on such fears, but Scripture is clear: human work, including obeying the gospel, must be done in life, and death leaves no room for wandering souls or monstrous transformations. The complete absence of evidence for these ideas calms our fears of death with the urgency of living faithfully now.
The Bible consistently teaches that our work, including spiritual obedience, is confined to this life. Ecclesiastes 9:10 in the Old Testament urges, “Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.” This verse shuts the door on the idea of ghosts lingering to finish unresolved tasks. The New Testament echoes this urgency, particularly in obeying the gospel. In 2Corinthians 6:2, Paul writes, “Behold, now is the accepted time; behold, now is the day of salvation.” There’s no biblical hint of posthumous chances to complete spiritual work or haunt the earth as spirits to punish the living. Ghostly tales of unresolved business are purely fictional, not rooted in Scripture.
The notion of humans becoming zombies or undead creatures like Dracula also finds no place in the Bible. Dark tales of vampires rising from graves or mindless corpses are absent from both Testaments. Instead, Scripture portrays death as final for human endeavors, under God’s authority. Psalm 146:4 states, “His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.” This leaves no room for undead transformations. The language of the Bible never states, hints, nor has examples of humans becoming cursed, vampiric beings. The Bible’s silence on such horrors confirms they are literary inventions, not divine truth. There is one biblical account of a deceased man wishing someone could go back to warn his family, but they could not (Luke 16:19-31). If haunting to complete unfinished business was possible, that would have been a great time for Jesus to tell us about it.
Likewise, the idea of humans becoming demons lacks evidence. The New Testament distinguishes demons as separate spiritual entities, not transformed human souls (demon possession was limited to the time of Christ to demonstrate His deity and power, and to affirm the authority of the apostolic age in the first century). Scripture never suggests that people risk becoming demonic after death. What are called “demons” in the Bible are known to be fallen angels, distinct from humans, who followed Satan in his rebellion against God (e.g., Rev 12:9; Luke 10:18).
The Bible’s clear message is that life is the time to obey the gospel and complete our work, with no provision for ghosts, zombies, or Draculas. Death ends our work on earth, but God’s word holds no terrors if we obey the gospel and live faithfully starting today.
Agape
PS; this also means that we shouldn’t wait until death or the judgment to find out if we’re saved. We can know from God’s word today. “For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. Knowing therefore the terror of the Lord, we persuade men;” (2Cor 5:10-11a)
The Bible presents the children of Abraham, specifically the twelve tribes of Israel, as God’s chosen people, selected for a divine purpose: to bring forth the Messiah, Jesus Christ, through whom all nations would be blessed. This narrative weaves through the Old and New Testaments, showing the progression from the Law of Moses to the New Covenant in Christ, culminating in the universal call to become God’s chosen through faith and obedience to the Gospel.
The Chosen People and the Promise. God’s covenant with Abraham (Genesis 12:1-3) established his descendants as the vehicle for His redemptive plan. Through Abraham’s seed—ultimately Christ (Galatians 3:16)—all nations would be blessed. The twelve tribes of Israel, descending from Abraham through Isaac and Jacob (Genesis 17:19; 35:10-12), were chosen to preserve God’s covenant, carry His oracles, and prepare the world for the Messiah. Deuteronomy 7:6-8 emphasizes that Israel’s election was not due to their merit but God’s love and faithfulness to His promise.
The Purpose of the Law of Moses. The Law of Moses, given to Israel at Sinai (Exodus 19-20), served as a tutor to lead humanity to Christ (Galatians 3:24-25). It revealed God’s holiness, exposed human sinfulness (Romans 3:20), and provided a framework for Israel’s covenant relationship with God. The Law included moral, ceremonial, and civil commands, pointing to Christ through types and shadows (Hebrews 10:1). For example, the Passover lamb (Exodus 12) prefigured Christ’s sacrificial death (1 Corinthians 5:7). However, the Law was temporary, unable to justify or remove sin permanently (Hebrews 7:19; 10:4). Its purpose was to prepare Israel—and the world—for the coming of the Messiah.
Fulfillment in Christ and the New Covenant. With Christ’s death, burial, and resurrection—the Gospel (1 Corinthians 15:1-4)—the Law of Moses was fulfilled and abrogated (Colossians 2:14; Hebrews 8:6-13). Jesus, as the promised seed of Abraham (Galatians 3:16), accomplished what the Law could not: justification and reconciliation with God (Romans 5:1-2). The New Covenant, established through His blood (Matthew 26:28), replaced the Old Covenant, making salvation accessible to all—Jew and Gentile—through faith in Christ (Romans 10:12-13). The Great Commission (Matthew 28:18-20) commands the spread of this Gospel to all nations, inviting everyone to obey Christ’s doctrine (2 John 1:9).
Paul expresses his heart for Israel’s salvation in Romans 10:1, noting their zeal for God but lack of knowledge about the righteousness that comes through faith in Christ (Romans 10:3-4). The Law’s purpose was fulfilled in Christ, and now all who believe—whether Jew or Gentile—are justified by faith (Galatians 3:26-29).
The Saints as the Chosen People. Under the New Covenant, the “chosen people” are no longer defined by ethnicity but by faith and obedience to the Gospel. 1 Peter 2:9 describes believers—Jew & Gentile—as a “chosen generation, a royal priesthood, a holy nation,” echoing Israel’s calling in Exodus 19:5-6 but now applied universally to the church. Anyone who obeys the Gospel by faith (Romans 1:16; Acts 2:38) becomes part of this spiritual Israel, grafted into God’s family (Romans 11:17-24). The saints, through Christ, inherit the promises made to Abraham (Galatians 3:29).
The twelve tribes of Israel were chosen to bring Christ into the world, with the Law of Moses guiding them toward this purpose while exposing humanity’s need for a Savior. Christ’s Gospel fulfilled and replaced the Law, opening salvation to all who obey Him by faith. The saints, as God’s new chosen people, reflect His redemptive plan: a universal call to become His own through the New Covenant, demonstrating His grace and power to save.
HOW IS ISRAEL SAVED TODAY?
Israel (and everyone else) is saved not by the Law of Moses but by the Law of Christ under the New Covenant. The fulfillment of Jeremiah 31:31-34, as affirmed in Hebrews 8, establishes that salvation for Israel—and all people—comes through faith and obedience to the Gospel of Christ.
Salvation Through the Law of Christ.
Since Pentecost, when the New Covenant was inaugurated with the outpouring of the Holy Spirit (Acts 2:1-4), salvation for Israel (and all nations) is through the Law of Christ, which is the Gospel—the message of His death, burial, and resurrection (1 Corinthians 15:1-4).
The Bible is clear:
Faith and Obedience to the Gospel: Romans 10:9-13 states that salvation comes by confessing Jesus as Lord and believing in His resurrection, with “no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him.” Acts 2:38, preached to Jews on Pentecost, commands repentance and baptism in Jesus’ name for the forgiveness of sins, resulting in 3,000 Jews being saved (Acts 2:41). This marks the beginning of salvation under the Law of Christ.
The New Covenant Fulfilled: Jeremiah 31:31-34 promised a new covenant with Israel, where God would write His law on their hearts and forgive their sins. Hebrews 8:6-13 declares this fulfilled in Christ, who is the “mediator of a better covenant.” His sacrifice replaced the Old Covenant (Hebrews 8:13), making the Gospel the means of salvation for all, including Israel.
The Law of Christ: Galatians 6:2 refers to “the law of Christ” as the guiding principle for believers. This involves faith working through love (Galatians 5:6), obedience to Christ’s commands (John 14:15), and adherence to His doctrine (2 John 1:9). For Israel, this means accepting Jesus as the Messiah and obeying His Gospel, as seen in the Jewish believers of the early church (Acts 2:41; 6:7).
The Law of Moses Abrogated.
(Abrogated: To annul by an authoritative act; to abolish by the authority of the maker or his successor; To put an end to; to do away with.)
The Law of Moses, given to Israel at Sinai (Exodus 19-20), is no longer the means of salvation:
Fulfilled and Replaced: Jesus fulfilled the Law (Matthew 5:17-18), and His death on the cross abolished it as a system of justification (Colossians 2:14; Ephesians 2:15). Hebrews 10:9 states that Christ “takes away the first [covenant] that He may establish the second.” The Law’s sacrifices and ordinances could not perfect or justify (Hebrews 10:1-4; Galatians 3:10-13).
A Tutor to Christ: Galatians 3:24-25 explains that the Law was a “tutor to bring us to Christ,” but “after faith has come, we are no longer under a tutor.” For Israel, the Law pointed to the Messiah, but since His coming, salvation is through faith in Him, not the Law’s works (Romans 10:4).
Inability to Save: Acts 15:10-11, in the context of Jewish believers, affirms that neither Jews nor Gentiles are saved by the Law, which was a “yoke” they could not bear. Instead, “through the grace of the Lord Jesus Christ we shall be saved.”
Israel’s Salvation Today.
Since Pentecost, Jews (Israel) are saved by:
Hearing and Believing the Gospel: Romans 10:17 says faith comes by hearing the word of Christ. Jews must believe Jesus is the Messiah, as Peter proclaimed to Israel (Acts 2:36).
Repentance and Baptism: Acts 2:38 applies to Jews, as seen in the mass conversions at Pentecost. Baptism in Jesus’ name unites Jews and Gentiles with Christ (Galatians 3:27-29).
Ongoing Faithfulness: Like all believers, Jews must abide in Christ’s doctrine (2 John 1:9) and remain faithful (Hebrews 3:14). The remnant of Israel saved today includes Jews who obey the Gospel, such as the apostles and early disciples (Romans 11:5).
The Remnant and Future Hope.
Romans 11:5 speaks of a “remnant according to the election of grace” among Israel, saved by faith in Christ, as exemplified by Jewish believers in the New Testament (e.g., Acts 21:20). While Romans 11:26 anticipates a future time when “all Israel will be saved,” this does not imply salvation apart from the Gospel. The context (Romans 11:23-27) suggests Israel’s salvation comes through faith in Christ, aligning with the New Covenant promise of Jeremiah 31:31-34, fulfilled in Christ’s blood (Hebrews 8:8-12; Matthew 26:28).
Conclusion.
Since Pentecost, Israel is saved through the Law of Christ—the Gospel—not the Law of Moses, which was fulfilled and abrogated (Hebrews 8:13; Colossians 2:14). The New Covenant, promised in Jeremiah 31:31-34 and established through Christ (Hebrews 8:6), requires Jews to believe in Jesus as Messiah, repent, and be baptized (Acts 2:38; Romans 10:9-13). The remnant of Israel today, like all believers, enters God’s chosen people (1 Peter 2:9) by faith and obedience to the Gospel, fulfilling God’s redemptive plan through the eternal covenant of Christ.
Comfort in Christ: The Biblical Truth About Demons: Bound, Limited, and Not Possessing Us Today.
When people think of demons, their minds often race to Hollywood horror flicks (red-eyed creatures, spinning heads, and sinister voices). But the Bible paints a far less theatrical picture. What do the Scriptures actually say about the origin and limitations of demons? The comforting truth is this: demons, as fallen angels, are bound by God’s authority and no longer possess people today. The scary stuff? That’s the theatrical imaginations of entertainers or false teachers creating pictures running wild in our minds.
The Bible reveals that demons are angels who rebelled against God and fell from their heavenly roles. Revelation 12:7-9 describes a war in heaven where Satan, the dragon, and “his angels” fought against Michael and were “cast out into the earth.” Jude 1:6 speaks of angels who “kept not their first estate” and are now “reserved in everlasting chains under darkness unto the judgment of the great day.” Similarly, 2Peter 2:4 says God “cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment.” These verses point to demons as fallen angels, once glorious but now defeated and restricted, under God’s sovereign control (see Zech 13:2).
What about their power? The Bible shows demons as limited beings, not the all-powerful terrors of pop culture (Job 1:12, 2:6). In the Gospels, demons cause harm (like the Gerasene man’s possession in Mark 5:1-20) but Jesus casts them out with a word, proving His absolute authority (Matthew 8:16). Demons tremble before God (James 2:19), and their activity in the New Testament is tied to a specific time: Jesus’ earthly ministry (to prove Christ’s identity), when spiritual warfare peaked as He confronted Satan head-on (Luke 10:18). After His resurrection, Jesus declared, “All authority in heaven and on earth has been given to me” (Matthew 28:18). This victory binds Satan and his forces, keeping them from possessing people any longer (Colossians 2:15).
Here’s the comforting part: there’s no biblical evidence that demons possess people today as they did in Jesus’ time. The New Testament epistles, written to guide the early church, focus on resisting temptation and standing firm in faith (Ephesians 6:12; James 4:7), not casting out demons. When Paul did have to cast out demons they fulfilled the same purpose, to identify him as an approved messenger of Christ. “These men are the servants of the most high God, which shew unto us the way of salvation” (Acts 16:17; e.g., 19:15). The idea of possession today often stems from theatrical imaginations like movies, books, and spooky campfire stories that amplify fear. While Ephesians 6:12 mentions “spiritual wickedness,” it’s about their influence in the world, not body-snatching. Believers are sealed by the Holy Spirit (Ephesians 1:13), and 1 John 4:4 assures us, “because greater is he that is in you, than he that is in the world.” Demons can’t override God’s boundaries.
Our fascination with demons often comes from cultural exaggerations, not Scripture. The Bible doesn’t describe them with pitchforks or glowing eyes; that’s medieval art and modern cinema talking. Demons are real but restrained, awaiting final judgment (Matthew 25:41). There’s no need to fear demon possession; we need to trust in Christ’s triumph.
So, let’s set aside the horror movie hype. Demons are fallen angels, bound by God, and they’re no longer free to terrorize us (Satan’s teaching is still with us). Fear not; the victory’s already won!
Comfort in Christ: I aint ‘fraid of no Ghosts. The Ghost of Jacob Marley vs. the Truth of Luke 16:19-31
Charles Dickens’ “A Christmas Carol” paints a vivid picture of Jacob Marley’s ghost returning from the dead to warn Ebenezer Scrooge of his selfish ways, hoping to spare him a grim afterlife. Marley’s clanking chains and desperate plea grip our imaginations, but how does this fictional tale stack up against the truth of God’s Word in Luke 16:19-31, the story of Lazarus and the rich man? The Bible offers a different, more comforting reality for believers: Neither the faithful nor the lost return as ghosts.
In “A Christmas Carol”, Marley’s ghost is a restless spirit, burdened by chains forged from his greed and indifference in life. He returns to haunt Scrooge, warning him to change his ways to avoid eternal torment. The story suggests the dead can cross back to the living (or never cross over to the realm of the dead), intervening to deliver messages of repentance or hope. This makes for a compelling plot, stirring Scrooge to transform, but it leans on a cultural idea of ghosts lingering to settle unfinished business. Marley’s return implies the afterlife allows such spectral visits, with the dead actively influencing the living. This concept has enriched Hollywood with movies like “Ghost” and “The sixth sense.”
Contrast this with Luke 16:19-31, where Jesus tells of Lazarus, a poor man, and a rich man who die. Lazarus rests in peace at Abraham’s side, while the rich man suffers in torment. The rich man begs Abraham to send Lazarus back to warn his brothers, hoping to save them from his fate. Abraham says, “They have Moses and the prophets; let them hear them” (Luke 16:29). When the rich man insists a return from the dead would convince them, Abraham replies, “If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead” (Luke 16:31). Unlike Marley, Lazarus doesn’t haunt the earth (nor does the rich man); he’s at rest, and the rich man’s plea for a ghostly messenger is denied. God’s Word, not supernatural visits, is sufficient for guidance. Ironically, a man named Lazarus did come back from the dead, “But the chief priests consulted that they might put Lazarus also to death; Because that by reason of him many of the Jews went away, and believed on Jesus” (John 12:10-11). So also did ANOTHER come back from the dead and it’s HIS WORD that either warns or haunts us today. “He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day” (John 12:48). The message today is the same; if we hear not Christ, neither will we be persuaded, though one rose from the dead.
Marley’s story fuels the idea that the dead roam to fix past wrongs, reflecting a human longing for second chances or closure. But this clashes with Scripture’s truth: the faithful, like Lazarus, are immediately in comfort, not wandering as spirits. Hebrews 9:27 states, “And as it is appointed unto men once to die, but after this the judgment,” with no provision for ghostly returns. For believers, this is a warm comfort; the faithful in Christ aren’t trapped or restless but safe with God.
Dickens’ tale captivates, but it’s fiction. Luke 16:19-31 grounds us in truth: God’s Word guides the living, and the faithful find eternal rest, not a ghostly mission.
agape
Sources:
Holy Bible KJV.
Dickens, Charles. “A Christmas Carol” (1843).
Final Thought: Marley’s ghost makes a great story, but God’s Word assures us there are no ghosts haunting the earth. I aint ‘fraid of no Ghosts.
In Colossians 2, Paul issues a powerful warning to believers: “Stop letting people disqualify you” (Colossians 2:18). He urges the church to stand firm against deceptive influences that threaten to lead them astray from the truth of Christ. Paul identifies four types of false teachers, each with distinct tactics that remain relevant today. By understanding these dangers, we can guard our faith against those who distort the gospel.
1. Enticing Speech (Colossians 2:4-7)
False teachers often wield persuasive language to deceive. Paul warns against those who use “enticing words” to sway believers (Colossians 2:4). This tactic echoes Romans 16:18, where smooth talk and flattery manipulate the unsuspecting, and Ephesians 4:14, which describes cunning words that toss believers like waves. In our digital age, TikTok influencers, online preachers, and charismatic personalities can charm audiences with polished rhetoric, much like Satan’s subtle deception in Genesis 3 and Matthew 4. These voices may sound convincing, promising quick spiritual fixes or worldly success, but they often lead away from Christ’s sufficiency. Believers must root themselves in the truth of Scripture, as Paul encourages in Colossians 2:6-7, to discern and resist such deception.
2. Traditions of Men and the World (Colossians 2:8-10)
Another group of false teachers promotes human traditions and worldly philosophies over Christ’s authority. Paul cautions against being captivated by “philosophy and empty deceit, according to human tradition” (Colossians 2:8). Jesus confronted similar issues in Matthew 15:2, where religious leaders prioritized their traditions over God’s commands. Today, this manifests in appeals to “the way we’ve always done it” or the approval of experts, organizations, or governments. Philosophies like those Paul encountered in Acts 17 (stoicism, epicureanism, or modern ideologies) can subtly infiltrate the church. These traditions and ideas may seem appealing, but they lack the fullness of Christ, who is “the head of all rule and authority” (Colossians 2:10). Believers must test every teaching against the gospel, rejecting what elevates human wisdom over divine truth.
3. Judgments About the Old Law (Colossians 2:16-17)
Paul also warns against those who judge believers based on adherence to the Old Testament law, such as dietary rules or festivals (Colossians 2:16). Romans 14:2-3 and Galatians 4:10 highlight the danger of imposing outdated regulations, while Hebrews 8:13 declares the old covenant “obsolete.” False teachers may pressure Christians to follow Old Testament practices, claiming they are essential for righteousness (see Acts 15). Yet, Paul emphasizes that these are mere “shadows” of Christ, the true substance (Colossians 2:17). Some modern churches continue to impose the Law of Moses upon people. Why return to the shadows when the true Light has come into the world?
4. Puffed-Up Wisdom and Will Worship (Colossians 2:18-23)
The final type of false teacher Paul warns against is those who promote self-made spirituality and “puffed-up” wisdom (Colossians 2:18). These individuals boast of esoteric knowledge or mystical experiences, such as worshipping angels or embracing strange beliefs like sun gods or witchcraft. Paul describes such practices as “self-imposed worship” and “false humility” (Colossians 2:18, 23), which appear spiritual but lack true substance. Romans 6:3-6 and Ephesians 2:15 emphasize that believers are freed from such elemental principles through Christ’s death and resurrection. Paul warns against turning to weak and worthless spiritual systems. Today, this might look like New Age mysticism, occult practices, or prideful claims of exclusive spiritual insight. These teachings inflate human ego rather than exalting Christ, who alone is sufficient (Colossians 2:10). Paul urges believers to reject such distractions and cling to the gospel’s simplicity.
Guarding Against Deception
The common thread among these false teachers is their attempt to disqualify believers by shifting focus from Christ’s all-sufficient work. Whether through persuasive speech, human traditions, Old Testament practices, or puffed-up mysticism, they undermine the gospel’s power. Colossians 2 reminds us that Christ is the fullness of God, in whom all wisdom and knowledge reside (Colossians 2:3, 9-10). Believers are complete in Him, needing no additional rituals or philosophies to earn God’s favor.
In our modern context, these warnings are strikingly relevant. Social media amplifies enticing voices, from influencers peddling self-help spirituality to charismatic leaders pushing personal or mystical agendas. Cultural traditions (like prioritizing societal norms or “expert” consensus over biblical truth) can subtly erode faith. The Law of Moses persists in churches that impose Old Testament rules, while puffed-up wisdom appears in trendy spiritual fads that promise enlightenment apart from Christ.
To avoid being disqualified, believers must remain rooted in Christ (Colossians 2:6-7). This means immersing ourselves in Scripture and testing every teaching against God’s Word. Assembling with other believers provides accountability, helping us stay anchored in truth. Prayer is also vital, as we seek God’s wisdom in matters of truth.
Paul’s exhortation in Colossians 2 is a reminder for vigilance. False teachers will always arise, but we are not defenseless. By holding fast to Christ as our head, we can stand firm against enticing words, worldly traditions, Old Testament judgments, and prideful spirituality. Let us walk in the freedom and fullness of Christ, rejecting anything that seeks to disqualify us from the truth of His gospel.
The Benefits of Reading a Physical Bible: Why REAL Matters
In an age where smartphones dominate, many turn to digital Bible apps for convenience. While these apps are valuable and not sinful, there are unique benefits to reading a physical Bible.
Read Without Pop-Up Distractions from our phones. A physical Bible offers a focused reading experience free from the interruptions of notifications, pop-up ads, or tempting app switches. When you open a physical Bible, you immerse yourself in the text without the risk of a text message or social media alert pulling you away. This uninterrupted time fosters deeper reflection and connection with the Word, allowing for a more contemplative and distraction-free engagement with Scripture.
Evangelism Effectiveness There’s a powerful psychological impact when sharing the Gospel using a physical Bible. Flipping to a passage and showing someone the words on a page carries a tangible weight that a phone screen often lacks. The physical act of turning pages and pointing to verses can make the message feel more authoritative and personal, enhancing evangelism efforts. It signals reverence for the text and invites others to engage with it in a meaningful way.
Annotate, Highlight, & Underline. A physical Bible becomes a personal treasure through annotation. Underlining, highlighting, and jotting notes in the margins allow readers to mark insights, prayers, or revelations directly on the page. These annotations create a unique record of one’s spiritual journey, something a digital Bible struggles to replicate with the same tactile intimacy. A well-worn, marked-up Bible tells a story of growth and connection that’s deeply personal.
Look Up, & Look at Multiple Passages at one time. Comparing passages or cross-references is seamless with a physical Bible. You can flip between pages, bookmark multiple sections, or even lay the book open to view two passages side by side. Digital apps often make it cumbersome to switch between two, three, or four passages, requiring multiple taps or split screens that disrupt the flow. A physical Bible’s layout makes it easier to explore connections across Scriptures, enriching study and understanding.
While digital Bibles are practical and accessible, the tactile and focused nature of a physical Bible offers distinct advantages. By embracing the REAL benefits we can deepen our engagement with God’s Word in a way that feels timeless and profound.
For years, critics of the Bible pointed to the Greek word politarch, used in Acts 17:6-8 to describe Thessalonian city officials, as evidence of scriptural inaccuracy. This term, unique to Luke’s account and absent from classical Greek literature, led some 19th-century scholars to argue that Luke fabricated details, casting doubt on the New Testament’s historical reliability. They claimed politarch was an anachronism or error, undermining Luke’s credibility as a historian.
However, the discovery of the Thessalonian Politarch Inscription1 in the 19th century, which explicitly lists “politarchs” as civic leaders in Thessaloniki, silenced these objections. As noted by historians like F.F. Bruce, this archaeological find confirmed Luke’s precision, showing that politarch was a legitimate title in first-century Macedonia. This turnaround highlights how critics’ challenges, when met with evidence, can strengthen faith in the Bible’s trustworthiness, echoing Psalm 119:160’s assurance that God’s Word is true.
Thessaloniki was a bustling Roman city, and the politarchs were civic leaders navigating the tensions of a diverse, often skeptical society. Acts 17:4-5 tells of locals and converts stirred by Paul’s preaching, clashing with those loyal to Roman order. The inscription, studied by scholars like N.T. Wright, reveals a city governed by these politarchs, who faced real pressures from crowds opposing the gospel. This context makes Paul’s courage, and the Thessalonians’ faith, more vivid. It reminds us that the Gospel continued to spread in a complex, real-world setting, encouraging us to live boldly for Christ today, as Paul urged in 1 Thessalonians 5:16-18, to “rejoice always” despite challenges.
The Politarch Inscription strengthens our confidence in scripture’s reliability. If Luke accurately recorded a minor detail like a local title (which was for centuries thought to be inaccurate until archaeological discovery), we can trust his accounts of greater events (like Jesus’ resurrection or Paul’s missionary journeys). Archaeological finds consistently show the Bible’s alignment with history. This harmony between faith and evidence invites us to approach scripture with confidence, not blind belief, knowing it withstands scrutiny. As John 17:17 reminds us, God’s Word is truth, a foundation that discovery affirms rather than contradicts.
The Thessalonian Politarch Inscription is more than a dusty relic; it’s a testament to the Bible’s trustworthiness. It encourages us to dig deeper into scripture, marvel at its accuracy, and live out our faith with boldness. Let this ancient stone inspire you to trust God’s Word, knowing it stands firm both then and now.
agape
1. The Thessalonian Politarch Inscription, discovered in Thessaloniki, Greece, in the 19th century, is a fragmented stone artifact from the first century AD, likely part of a public monument or building. This stone tablet discovered in Thessalonica (modern-day Thessaloniki, Greece) that dates to the second century A.D. lists six officials known as “politarchs,”.
The Inscription on the Politarch as much as is possible due to its fragmented condition.
“In the time of [name of a Roman official or emperor, possibly missing], the politarchs of Thessaloniki, [names such as Sosipatros, Lucius, Sextus, Gaius, Secundus, as typical in Macedonian inscriptions], [served or dedicated this] to [a deity, civic institution, or event, possibly Zeus or the city], in the year [specific dating, often tied to a Roman or local calendar].”
INTERESTING NAMES ON THE STONE
Sosipater: A common Greek name, possibly linked to the biblical Sosipater in Romans 16:21.
C. (Gaius): another name that echoes biblical figures like the Gaius mentioned in Acts 20:4.
Secundus: A Roman name, similar to the Thessalonian Secundus in Acts 20:4.
Let’s talk about this Calvinist idea of predestination. Basically, that God pulls every string, deciding who’s in and who’s out, with free will just a side note because God’s Sovereignty demands it. Sounds tidy, right? But the Bible keeps pushing back, shouting from the rooftops that we’ve got real choices to make. It’s not some robotic rerun; it’s a dynamic story where God hands us the reins and says, “Your move.”
God repeatedly tells individuals to make choices, implying free will. In Joshua 24:15, Joshua exhorts the Israelites, “Choose this day whom you will serve,” presenting a clear decision between serving God or idols. This command assumes the ability to choose freely, not a predetermined outcome. Similarly, Deuteronomy 30:19 declares, “I have set before you life and death, blessing and curse. Therefore choose life.” The imperative to “choose” underscores human responsibility to respond to God’s call, incompatible with a view where every decision is divinely dictated.
In the New Testament, Jesus’ invitations affirm free will. Matthew 11:28 says, “Come to me, all you who are weary and heavy laden, and I will give you rest.” This open invite requires a voluntary response, suggesting individuals can accept or reject it. Likewise, John 7:17 states, “If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.” Jesus emphasizes choice as central to faith, countering the idea that God irresistibly determines belief.
Calvinists often cite Romans 9:16-18, which highlights God’s sovereignty in showing mercy, to support predestination. However, Paul’s broader argument in Romans emphasizes human responsibility. Romans 10:9 declares, “If you declare with your mouth, ‘Jesus is Lord,’ and believe in your heart… you will be saved.” (Paul will continue on in the text pointing to baptism & faith). The conditional “if” implies that salvation hinges on personal choice, not divine coercion. Furthermore, 2 Peter 3:9 reveals God’s desire that “not willing that any should perish, but that all should come to repentance,” suggesting universal opportunity for salvation through free response, not selective predetermination.
Ephesians 1:4-5, another Calvinist cornerstone, states God chose believers “before the foundation of the world.” Yet, this should be understood corporately; God predestining the church as a body for salvation, while individuals freely choose to obey the Gospel and are added to the church through faith (Ephesians 2:8-9; Acts 2:38,41,47). This harmonizes with passages like Revelation 3:20, where Jesus says, “I stand at the door and knock. If anyone hears my voice and opens the door, I will come in.” The imagery of opening the door underscores human agency in responding to divine initiative.
Moreover, Calvinism’s strict determinism raises concerns about God’s character. If God ordains all actions, including sin, it conflicts with James 1:13, which states, “God cannot be tempted by evil, nor does he tempt anyone.” Free will allows humans to bear responsibility for sin, preserving God’s holiness and justice. Neither the devil nor God made us do it. Scripture consistently portrays God as inviting, not compelling, human response. Scripture paints God as the ultimate pursuer, not puppet-master. Free will aligns with a God who desires genuine relationship over robotic obedience.
The Bible we hold today is a treasure, a book that has shaped lives for centuries. But how can we trust it’s the real deal, faithfully passed down through time? The early believers (often called church fathers) from the first few centuries after Christ give us compelling evidence that our Bible is reliable, rooted in their lives, writings, and devotion.
To begin with, people like Ignatius of Antioch and Polycarp, were taught by the apostles or their immediate followers. They didn’t just read about Jesus; they learned from those who walked with Him. Their writings, like Ignatius’ letters (circa 110 AD), echo the New Testament teachings, quoting books like Matthew, John, and Paul’s epistles as Scripture. For example, Ignatius references Jesus’ death and resurrection (Letter to the Smyrnaeans 1:1-2), aligning with 1 Corinthians 15:3-4. This shows the New Testament was already revered as God’s Word within a generation of the apostles, not some later invention.
Also, 2nd century believers defended the Bible’s truth against heresies. Irenaeus, in his Against Heresies (circa 180 AD), argued that the four Gospels (Matthew, Mark, Luke, and John) were uniquely authoritative, handed down through apostolic tradition. He tied their reliability to the Old Testament prophecies fulfilled in Christ, like Isaiah 53:5, which speaks of the Messiah’s suffering. Irenaeus’ work shows the early Church carefully preserved the Scriptures, ensuring no random texts slipped in. Their vigilance gives us confidence that our Bible matches what they held sacred.
Additionally, they sealed their trust in Scripture. Polycarp, martyred around 155 AD, faced death boldly, quoting Jesus’ words from Matthew 10:28: “Do not fear those who kill the body but cannot kill the soul.” His courage, recorded in The Martyrdom of Polycarp, proves he didn’t just believe the Bible, he staked his life on it. Countless others, like Justin Martyr, died for their faith, showing the Scriptures weren’t myths but truths worth everything. Their sacrifices declare to us: this Book is trustworthy. (BTW: their willingness to die wasn’t related in any way to a desire to kill as many folks as possible, as some religions do)
Finally, their meticulous copying and sharing of Scriptures ensured accuracy. Clement of Alexandria (c.150-c.215) and Origen (c.185-c.254) cataloged and taught from texts that match our modern Bible (long before the claims of the catholic church to have brought us the Bible), as seen in surviving manuscripts like the Codex Sinaiticus (4th century). Their efforts preserved God’s Word through persecution and time, a demonstration of faithfulness.
The early believers weren’t perfect, but their writings, lives, and love for Scripture shine as evidence: the Bible we have is the same one they cherished. They bridge the gap between us and the apostles, inviting us to trust God’s Word with the same fire they did.
The Bible stands firm because the early Church Fathers lived and died for it, passing down the truth we hold today.
Borger church of Christ @ Franklin & Juniper 