There’s no escaping the fact that we’ve entered troubled and troubling times. How should we respond to this year’s salvo of calamities and bad news? Christians rightly turn to God and ask whether He’s causing the trials we’ve had this year. If He has, Why? Why is God bringing calamity upon us? What is God doing in this trouble? I don’t claim to be a prophet, but I believe that the Bible gives us some possible answers to these questions.
“Don’t worry. God will never give you more than you can handle.” This belief is so common that I’m sure you’ve heard it, and maybe you’ve even comforted other brethren with it. But is it true? Are we really helping others by repeating this idea, or are we spreading a heretical lie?
The concept that God will never give us more than we can handle seems to sound right initially. God loves His people, so He won’t give us more than we can handle. But, if we give it further thought, we find it is a notion that is in direct conflict with the Gospel.
We have a tendency to blame the devil for everything from unemployment to accidents to wars, and maybe even pandemics. But the Bible indicates that the devil is really working on only two goals to achieve one overall plan. These two goals are the arms of a pincer movement to achieve his objective. Don’t worry. The devil doesn’t have a chance in hell of succeeding. Jesus has already defeated him (John 12:31; 16:11; Colossians 2:15; Hebrews 2:14; 1 John 3:8). But, like a snake that continues to whip around after its head is cut off, he’s still trying; and he can cause problems for those who aren’t aware of his tactics. So, it can help us to know what the devil’s two goals are so that we can recognize them and not become discouraged. Let’s take a look.
I have to admit that I’m surprised. I didn’t expect churches would continue to meet as the COVID-19 pandemic spread. But the issue has even grown and become very divisive. I wrote my opinion on the subject here: “Love Your Neighbor in the Coronavirus Pandemic.” Briefly, my position is that, because of the high risk for spreading a deadly contagion, showing love to our neighbor means that we must not meet. We are also to obey the civil authorities (Romans 13:1; Titus 3:1), and these authorities are telling us to stay home. Yet, some pastors stubbornly refuse to close their churches. So, I want to briefly give a rebuttal to the churches that continue to meet during the pandemic.
I’m confident that all of you know that, as the born-again children of God, we’re to display the love of God to our brethren, to our neighbors, and even to our enemies. Love should be the hallmark of our lives. That’s beyond question. I don’t need to list the myriad Bible passages that tell us this. But what is questionable is this: During this coronavirus, COVID-19, pandemic—circumstances that most of us have never before encountered—how can we best show love to others? When things change so radically and so quickly, there may be things that we’ve been doing all along that may now be blunders; they may even be harmful. And there may be ways to show love that we wouldn’t normally think of.
In Part 1, I covered Paul’s purpose in writing Romans, who his audience was, the historical context, and the textual context of Romans 7. In this final part, I will directly answer the question, “Who is the man of Romans 7?” I will also show you why learning the lesson of the man of Romans 7 is immensely important for Christians today.
Who is the man in Romans 7? This is a continuing controversy among Christians and a question I am often asked. Usually, I’m asked whether I think the man is Paul before or after his conversion. I find it impossible to directly or quickly answer because it is the wrong question. But who is this man whom Paul refers to as “I,” and who seems to believe the Gospel while, at the same time, he struggles with the law and sin?
The only way to properly understand the answer to this question is to understand Paul’s purpose in writing Romans, the historical context of Paul’s letter to the Romans, and the textual context of Romans 7. I hope you’ll find this study as interesting as I do. I also hope you’ll see how relevant the lesson we will learn is to our spiritual lives today. For, while the man of Romans 7 is quite historical, his “ghost” still haunts us.
There’s a good chance that, if Christian humanism isn’t already playing at your neighborhood church, it soon will be. Christian humanism isn’t just one in a long list of heresies that have been bombarding Christianity lately; its doctrines are central to many of the others. Knowing how Christian humanism differs from the true Gospel will help us to root it out and “contend earnestly for the faith which was once for all delivered to the saints” (Jude 3).
We’re probably familiar with the secular brand of humanism for its rejection of God and faith, and its emphasis on finding truth, defining morality, and wanting to build a better world entirely through human effort. Secular humanism is easy to mark as an enemy of the Gospel. But Christian humanism, because it does not outright reject God and faith, makes itself harder to discern. This brands Christian humanism a more dangerous adversary than its secular cousin. But the two are linked.
In “God’s Wrath, Part 1” and “God’s Wrath, Part 2”, I showed proof from Scripture that God is loving and wrathful in both the Old and the New Testaments. In this article, I’d like to answer objections to the idea of God’s wrath.
In Part 1, we saw that God is love, but also examined several examples of God’s wrath in both the Old and New Testaments. This is proof that, contrary to what many people claim, God is both loving and wrathful in both testaments. In this last installment, we’ll see the importance of understanding God’s wrath and its relationship to the Gospel, learn how God can express both love and wrath, and answer some objections.