Tag Franklin St church of Christ

Evidence for our Faith: Jesus, Right on Time

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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.

Agape

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Evidence for our Faith: O Little Town of Bethlehem

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Jesus Was Born in the Exact Town God Named 700 Years Earlier

Imagine you’re trying to prove to a friend that the Bible isn’t just a religious book, but something that actually predicts the future with crazy detail. One of the strongest pieces of evidence is the prophecy about where the Messiah would be born. It’s not vague like a horoscope; it’s specific, and it came true in a way nobody could have staged.

About 700 years before Jesus was born, a prophet named Micah stood up and said something wild: “But you, Bethlehem Ephrathah, though you are small among the thousands of Judah, yet out of you shall come forth to Me the One to be Ruler in Israel, whose goings forth are from of old, from everlasting.” (Micah 5:2)

Notice three things that make this jaw-dropping:

It names a tiny, no-name village. Bethlehem wasn’t Jerusalem, the capital. It wasn’t even a big town. In Micah’s day there were thousands of villages in Judah; picking Bethlehem is like saying “the Savior of the world will be born in Mayberry or some random small town nobody’s heard of.” There were maybe a couple hundred people living there. The odds of guessing the exact birthplace centuries ahead are ridiculous.

It says this Ruler existed “from of old, from everlasting.” That phrase in Hebrew literally means “from ancient days” or “from eternity.” In plain English: this isn’t just some future king who starts existing when he’s born; He already existed forever. Christians look at that and immediately think of John 1:1; “In the beginning was the Word, and the Word was with God, and the Word was God.” Same eternal person.

The prophecy says the promised Ruler will come out of Bethlehem. Not raised there, not crowned there; BORN THERE. Fast-forward 700 years. Mary and Joseph are living up north in Nazareth. Mary is nine months pregnant. There is zero reason for them to travel 90 miles south to Bethlehem. NONE. Except Caesar Augustus decides he wants a census and everybody has to go back to their ancestral hometown. Joseph’s family line goes back to King David… who is also from Bethlehem. So, a Roman emperor unknowingly forces a very pregnant woman to travel to the exact village Micah named centuries earlier. (Luke 2:1-7). God’s Son would be born in the precise delivery room He announced 700 years before.

Why is this one prophecy so powerful for our faith?

First, nobody could fake it. Joseph and Mary weren’t powerful people who could bribe officials or choose their birthplace. They were poor, ordinary, and obeying an inconvenient government order. The timing and location were completely out of their control.

Second, the Jewish leaders in Jesus’ day knew this prophecy very well. That’s why when the wise men showed up in Jerusalem asking, “Where is He who’s born King of the Jews?” the priests answered, “In Bethlehem of Judea, for thus it is written by the prophet” and quoted Micah 5:2 (Matthew 2:5-6). Even the people who rejected Jesus admitted the Messiah had to come from there.

Third, it shows Jesus is the Messiah promised of old. Seven centuries before it happened, God put the street address on record. Then His Son came into the world in that exact little town.

When you stack up details like this (tiny village named, eternal origin stated, Roman census forcing the trip), it’s not lucky guessing. It’s evidence that Someone outside of time knew the future and told us ahead of time so we’d recognize His Son when He showed up.

Bethlehem isn’t just a cute Christmas-card detail. It’s God saying, “I told you exactly where I was sending My Son; watch Me deliver.” And He did. That’s why this one prophecy still shuts down skeptics and strengthens believers two thousand years later. God kept His 700-year-old appointment to the very town He promised.

This is just one reason why the Bible can be trusted. The its fulfillment of this prophecy is just one rock in the mountain of evidence for our faith.

Agape

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Gratitude Rejoices at Repentance

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Gratitude; Rejoicing in Restoration.
(Luke 15:25–32)

The music was already swelling when the elder brother approached the house. Rejoicing drifted through the air along with the scent of roasted calf. Inside, the father had opened the storeroom of joy. A son once dead was alive, once lost was found. Yet one voice refused to join in the chorus: the brother who had never left.

Ingratitude begins as a whisper: “I’ve been overlooked.” The elder son could not restrain himself. “This son of yours came, who has devoured thy living with harlots, thou hast killed for him the fatted calf!” (v. 30). Notice the language: this son of yours. In one breath, ingratitude severed the tie of brotherhood. The repentant prodigal became a stranger, and the elder brother became judge.

Restoration requires rejoicing with those who rejoice (Romans 12:15), but ingratitude demands a ledger: What have I received? What has he lost? The father’s answer should have been enough: “Son, thou art ever with me, and all that I have is thine” (v. 31). But ingratitude counts deficits.

He overlooked existing blessings the way a man starves beside a banquet. Every day he had walked the fields that were already his, and had eaten from tables never denied him. Yet ingratitude rewrote history: “these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid…” (v. 29). The lie is breathtaking. He had not been a slave but a son. He had not been denied but entrusted. Ingratitude turned sonship into servitude and generosity into grudge.

The elder brother’s complaint was not about goats or calves; it was about merit. I stayed. I worked. I deserved. The prodigal’s return exposed the elder’s idolatry. Bitterness judges repentance and finds it wanting (cf. Hebrews 12:15). The father’s feast became an offense because it celebrated restoration without recognition for himself.

Worst of all, his ingratitude led to a self-imposed separation from the repentant. The prodigal had come home repentant, rehearsing confession. The father had run, embraced, restored. But the elder brother refused to cross the threshold. His ingratitude built a wall where none existed. The repentant son was inside, clothed in the best robe, ring on his finger, sandals on his feet. The unrepentant brother stood outside, arms crossed, heart closed. The father left the rejoicing to plead with him; a heartbreaking moment of reversal. His prodigal son was inside, but his faithful son was now outside.

We never learn if the elder brother ever softened, we’re left to examine ourselves. When someone returns, when someone repents, when someone is restored, will we stand outside, cataloging slights? Or will we hear the music, remember the blessings, and join the rejoicing (Luke 15:7)?

Agape
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Gratitude: God expects it

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Gratitude; God expects it.

November’s cozy gatherings and pumpkin-spiced moments spark a flicker of gratitude in many of us. Yet, as Black Friday ads flood our screens and holiday shopping takes over, thankfulness often gets trampled under a scramble for deals. God’s Word, however, doesn’t limit gratitude to a single day like Thanksgiving. Scripture reveals that God expects His people to live with thankful hearts every day.

Gratitude refocuses our hearts toward His goodness. In 1 Thessalonians 5:18, Paul writes, “Give thanks in all circumstances; for this is God’s will for you in Christ Jesus.” This is no suggestion; it’s God’s clear expectation.

A compelling example of His displeasure with ingratitude comes from Numbers 11:1-6, where the Israelites grumbled about their wilderness provisions, longing for Egypt’s food instead of praising God for their miraculous deliverance. Their complaints provoked God’s anger, and fire broke out in their camp as a consequence. This stark moment shows that ingratitude dismisses God’s provision, and brings on God’s anger.

Today, when we fixate on what we lack (especially amid our seasonal materialistic rush) we risk echoing the Israelites’ error. Ingratitude is among the conditions that invoke God’s anger, (Romans 1:21). Gratitude, as psychologist Robert Emmons notes in his studies, shifts our focus from scarcity to abundance, helping us see God’s hand in every detail, from daily bread to His unending grace. We don’t need science to tell us what scripture already reveals (Matt 6:25-34).

Gratitude in our worship will deepen our connection to God. Psalm 100:4 says, “enter His gates with thanksgiving and His courts with praise.” God expects gratitude because it acknowledges His sovereignty and faithfulness. When we thank Him daily, whether for an answered prayer or strength in trials, we are acknowledging His blessings in our lives (James 1:17). This counters the fleeting gratitude of social media posts that fade as holiday sales dominate. By making thankfulness a habit, we fulfill God’s desire for a people who recognize His goodness, drawing closer to Him in a world that often pulls us away.

Finally, a grateful heart is essential to being the light of the world that we are showing others, meeting His expectation for us to live as His light. Colossians 3:15-17 urges us to “let the peace of Christ rule in your hearts” and act “with gratitude.” Thankfulness fuels the brightness of our light and allows us to pierce the shadows of darkness, drawing others to Christ. When we’re grateful, we’re less likely to look like the word (in judgment or envy), and more likely to be a blessing to others. Gratitude strengthens our connection to those around us. In a season tempting us to value “things” over people, gratitude keeps us grounded in what matters.

God expects our gratitude every day, not just on Thanksgiving Day. Start now; thank Him for one thing each morning, big or small. Let’s glorify Him, avoiding the Israelites’ mistake, and let a thankful heart shine His love daily.

agape

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Jesus and Gratitude

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Jesus and a Heart of Gratitude

Gratitude has a way of softening the heart, doesn’t it? It shifts our gaze from what’s missing to what’s present, from worry to wonder. In the life of Jesus, we see a beautiful model of thankfulness, even in the midst of challenges. The example of our Lord helps us to pause, reflect, and give thanks in our own lives.

Picture the scene: thousands of people, hungry and weary, gathered on a hillside. Jesus holds just five loaves and two fish; hardly enough for a crowd. Yet, in John 6:11, we read that Jesus took the loaves, JESUS GAVE THANKS, and distributed them through the hands of his disciples, and the food multiplied to feed over 5,000 people. Before the miracle even happened, Jesus gave thanks. We don’t give thanks solely on what we see, but on faith in God’s goodness. This moment reminds us that giving thanks, even when resources seem scarce reminds us to trust in God.

In another scene at the Last Supper, Jesus shared a meal that would become a cornerstone of Christian faith. In Luke 22:17-19, He took the cup and bread, JESUS GAVE THANKS, and broke them, sharing with His disciples. This was a deeply human moment of connection. “And he said unto them, With desire I have desired to eat this passover with you before I suffer” (Luke 22:15). Jesus knew betrayal and suffering were near, yet JESUS GAVE THANKS for the elements that represent His Body and His Blood. His gratitude in that bittersweet moment teaches us to be grateful even when the road ahead feels heavy.

In one more scene in John 11:41-42, as Jesus stood before Lazarus’ tomb, He lifted His eyes and said, “Father, I THANK YOU that You have heard Me” (emphasis mine seb). Lazarus was still dead when Jesus spoke these words, but He thanked God with confidence that His prayer would be answered. Not only that, He gave thanks to God vocally for the benefit of those around. “And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me” (John 11:42; cf. James 1:6). Perhaps this is a lesson for me? To give thanks in the view and hearing of others rather than simply saying, “I’ll pray for you.” This bold gratitude shows a deep trust in God, even in the face of death. It’s a powerful reminder that thankfulness isn’t just for what’s already happened but for what God has promised to do.

Jesus’ life shows us that gratitude isn’t just a reaction to what is, but faith in God for what will be. Whether He was facing a hungry crowd, a sacred meal, or a moment of loss, JESUS GAVE THANKS, leaving us an example to follow. For us, this can be a daily practice. Start small: thank God for a warm meal, a kind word, or a quiet moment. Write down three things each day you’re grateful for, or pause to pray before a challenge, trusting God’s provision; and be thankful for the things that God has promised. He has promised to care for us (Heb 13:5,6; Matt 6:33). He has promised the forgiveness of sins (1John 1:9-2:2). He has promised a crown (2Tim 4:6-8).

Giving thanks can change our negative attitudes, drawing us closer to God and each other. Let’s follow Jesus’ example, choosing thankfulness not just when life feels abundant but in every season, knowing God is always near.

Agape
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God is not for CALVINISM

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God Is Not a Calvinist

The Bible presents a God of boundless love, genuine invitation, and impartial justice. Yet Calvinism (through its doctrines of unconditional election, limited atonement, and irresistible grace) paints a different portrait: a God who sovereignly chooses some for heaven and others for hell, apart from their response. This article examines nine biblical truths that directly contradict core Calvinist claims. God is not a Calvinist because…

1. He Teaches Man Is Free to CHOOSE

“Now therefore fear the Lord and serve him in sincerity and in faithfulness… And if it is evil in your eyes to serve the Lord, choose this day whom you will serve…” (Joshua 24:14–15, ESV)

God does not mock His creatures with illusory commands. Joshua’s charge assumes real moral ability to choose between serving God or idols. Calvinism’s unconditional election denies this freedom, claiming the unelect cannot choose God. But Scripture places responsibility squarely on human shoulders.

2. He Desires ALL to Be Saved

“This is good, and it is pleasing in the sight of God our Savior, who desires all people to be saved and to come to the knowledge of the truth.” (1 Timothy 2:3–4)

Paul roots evangelism in God’s universal salvific will. Calvinism redefines “all” as “all kinds of people” (i.e., the elect from every nation). But the Greek pantas anthrōpous means every human without exception. God’s desire conflicts with their decree that guarantees most will perish.

3. He LOVES the Whole World

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” (John 3:16)

Calvinism limits Christ’s death to the elect. Yet “world” (kosmos) here is all-encompassing (every sinner, not a pre-selected subset). Salvation hinges on whoever believes, not whoever was chosen before time.

4. Jesus Is the Propitiation for the Whole World

“He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.” (1 John 2:1–2)

John destroys limited atonement in one sentence. Christ’s blood satisfies God’s wrath for every sin of every person. The offer of forgiveness is universal and sufficient—though not universally applied (due to unbelief, not divine decree; see Romans 1:20-32).

5. Jesus Was Willing, but ISRAEL Was Not

“O Jerusalem, Jerusalem… How often would I have gathered your children… and you were not willing!” (Matthew 23:37)

Jesus’ lament exposes the myth of irresistible grace. Divine will (“I would”) clashes with human refusal (“you were not willing”). Grace woos, but does not compel. The same crowd that rejected Christ could have repented; if they had been willing.

6. He Is NOT Willing That Any Should Perish

“The Lord is… not willing that any should perish, but that all should reach repentance.” (2 Peter 3:9)

Peter ties God’s patience to a universal hope for repentance. Calvinism inserts “any of the elect” and “all of the elect,” but the text says any and all—period. God delays judgment to give every sinner opportunity (2Peter 3:15).

7. He Warns Believers of the Possibility of Falling

“Therefore let anyone who thinks that he stands take heed lest he fall.” (1 Corinthians 10:12)

Calvinism’s perseverance of the saints teaches true believers cannot fall away. Yet Paul warns the Corinthian church—regenerate Christians—of real spiritual danger. Apostasy is possible; perseverance is commanded, not guaranteed. The Bible is full of warnings against apostasy.

8. He Says Baptism Saves

“Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience…” (1 Peter 3:21)

Calvinism often treats baptism as a mere symbol with no saving efficacy. Peter disagrees: baptism saves—not magically, but as the God-ordained moment of calling on the name of the Lord (cf. Acts 2:38; 22:16; Romans 10:13; Mark 16:16). It is the normative entry into Christ’s death and resurrection (Rom 6:3–4; Colossians 2:11-12).

9. He Teaches Babies Are Safe—We Do Not Inherit Adam’s Guilt

“The son shall not suffer for the iniquity of the father…” (Ezekiel 18:20)
“Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven.” (Matthew 18:3)

Calvinism’s total depravity includes inherited guilt—infants are “vipers in diapers,” born condemned. But:

  • David said of his dead infant, “I shall go to him, but he will not return to me” (2 Sam 12:23)—implying the child was saved.
  • Jesus held up children as models of the kingdom, not objects of wrath.
  • Ezekiel rejects transgenerational punishment.

Sin’s consequence is death (Rom 5:12), but guilt is personal. Babies are safe until the age of accountability.

Conclusion: A God Worth Proclaiming

The God of Scripture loves every sinner, died for every sin, and pleads with every heart. He does not play favorites (Acts 10:34–35). He does not mock with insincere offers. He does not damn the innocent.

Calvinism’s God decrees reprobation before birth of certain individuals and spares selected individuals.


The Bible’s God says, “Choose this day… Turn to me and be saved, all the ends of the earth!” (Isa 45:22)

agape

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Evidence for our Faith: Gratitude

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Gratitude and Happiness: Science Catches Up to the Bible

Picture waking up with a heart brimming with thanks, even when life feels like a storm. It’s like a quiet spark of joy, isn’t it? The Bible has long championed gratitude as a way of life, and now science is unveiling its power, showing how this practice transforms our minds, relationships, and faith. Gratitude isn’t just a passing feeling; it’s a powerful attitude that fits God’s design, blending biblical wisdom with modern discoveries in a way that is both timeless and exciting.

Gratitude reshapes our mental health, anchoring us in hope. Research by psychologist Robert Emmons, a leading gratitude scholar, shows that keeping a daily journal of things you’re thankful for can reduce stress and boost well-being. In a 2003 study from the Journal of Personality and Social Psychology, Emmons found that participants who reflected on gratitude reported less depression and greater optimism after just weeks. This resonates with Psalm 40:5 which proclaims, “Many, O Lord my God, are thy wonderful works which thou hast done, and thy thoughts which are to us-ward: they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbered.” The psalmist knew that gratitude expands our perspective on life, filling our hearts with God’s countless blessings. Science confirms this, revealing how gratitude rewires our brains to seek the good, even in tough times.

Gratitude can strengthen relationships, bringing us closer in ways that reflect God’s love. A 2014 study in Emotion by Sara Algoe showed that expressing thanks fosters trust and deepens connections. When we voice gratitude, it sparks a cycle of kindness, making both giver and receiver feel valued. This echoes 1Thessalonians 5:18 in the KJV, where Paul exhorts, “In every thing give thanks: for this is the will of God in Christ Jesus concerning you.” By thanking others, we build connections with others rooted in love. A heartfelt “thank you” can transform a moment into a lasting bond, mirroring the relational heart of the Gospel (see Luke 17:11-19).

Finally, gratitude fuels spiritual growth, drawing us nearer to God. When we practice thankfulness, we train our hearts to remember that He is with us in every moment, deepening our trust. Philippians 4:6 in the KJV urges, “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.” This isn’t mere advice; it’s a roadmap for a joy-filled life. Gratitude shifts our focus from what’s missing to trusting in God’s promises. Science supports this: studies show gratitude fosters a sense of purpose and connection to something greater, aligning with the biblical summons to live in awe of God’s goodness.

In a chaotic world, gratitude is a quiet revolution. The Bible, written centuries ago, aligns beautifully with what science now reveals. Researchers like Emmons and Algoe highlight gratitude’s benefits, while scriptures like Psalm 40:5, 1Thessalonians 5:18, and Philippians 4:6 proclaim its already revealed eternal truth. God’s word beckons us to embrace gratitude daily, not as a task, but as a strategy that changes our minds, relationships, and faith. So, let’s begin today: pause, give thanks, and see how God’s wisdom, that science finally realizes, illuminates your life.

agape Sources: Studies by Robert Emmons (Journal of Personality and Social Psychology, 2003) and Sara Algoe (Emotion, 2014). Biblical references from Psalm 40:5, 1 Thessalonians 5:18, and Philippians 4:6 (KJV).

Evidence for our faith: I aint ‘fraid of no Zombies

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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)

Who are God’s Chosen People today?

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WHO ARE GOD’S CHOSEN PEOPLE TODAY?

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.

agape

Responding to PAIN

The Preacher 1 Comment

Responding to Pain with Faith: A Biblical Perspective

Pain is an inevitable part of the human experience, whether it stems from physical suffering, emotional turmoil, or spiritual trials. The Bible offers timeless guidance on how to navigate pain with faith, resilience, and trust in God. Four key principles emerge from Scripture to guide believers in responding to pain: never forsaking God, maintaining integrity, acting on God’s will, and praying without ceasing. These principles, rooted in the Word, provide a framework for enduring suffering while remaining anchored in faith.

First, irrespective of our trials, we ought never forsake God, trusting that He never forsakes His people. Deuteronomy 31:6 declares, “Be strong and courageous. Do not be afraid… for the Lord your God goes with you; he will never leave you nor forsake you.” This promise assures us that God’s presence is constant, even in our darkest moments. Similarly, Hebrews 13:5 reinforces this truth: “…Never will I leave you; never will I forsake you.” When pain threatens to overwhelm, these verses remind us that God is our refuge. Clinging to Him, rather than turning away in bitterness, strengthens our faith and provides hope. Pain may obscure our view of God, but His faithfulness remains unwavering, a steady anchor through life’s storms. God is not the source of our pain, but He can use it for our growth (Rom 8:28).

Second, maintaining integrity in the face of pain is essential. Persecution, betrayal, or injustice can tempt us to retaliate or compromise our values, but Scripture teaches us to maintain a higher standard. Romans 12:17-19 instructs, “Do not repay anyone evil for evil… Do not take revenge, my dear friends, but leave room for God’s wrath.” Likewise, 1 Peter 3:9 urges, “Do not repay evil with evil… but with blessing.” Integrity means reflecting God’s character, even when wronged. By refusing to curse our enemies or seek vengeance, we demonstrate trust in God’s justice and exemplify His love. Proverbs 20:22 echoes this: “Do not say, ‘I’ll pay you back for this wrong!’ Wait for the Lord, and he will avenge you.” Integrity in pain glorifies God and guards our hearts against resentment. Christ could have called 12 legions of angels (Matt 26:53; 1Pet 2:23)

Third, acting on God’s will by doing good is a powerful response to suffering. Pain can lead to self-focus, but Scripture calls us to persevere in righteousness. Galatians 6:9 encourages, “Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up.” James 4:17 adds, “If anyone, then, knows the good they ought to do and doesn’t do it, it is sin for them.” Doing good (whether through kindness, service, or forgiveness) aligns us with God’s purposes and transforms pain into opportunities for service. By acting in obedience, we reflect Christ’s example, who endured suffering to accomplish God’s redemptive plan.

Finally, prayer is the lifeline of a believer in pain. 1 Thessalonians 5:17 commands, “Pray continually.” Philippians 4:6 further instructs, “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God.” Colossians 4:2 adds, “Devote yourselves to prayer, being watchful and thankful.” Prayer connects us to God’s strength, aligns our hearts with His will, and brings peace that surpasses understanding. In pain, persistent prayer becomes a conduit for God’s comfort.

Responding to pain with faith involves trusting God’s presence, upholding integrity, doing good, and praying without ceasing. These biblical principles anchor us in God’s truth, enabling us to endure suffering with hope and purpose. By clinging to Scripture, we find the strength to navigate pain while glorifying God.

agape