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The Resurrection: The Foundation of Our Faith Introduction: If Christ Is Not Raised… The resurrection of Jesus Christ is not merely one doctrine among many—it is the foundation upon which the entire Christian faith stands or falls. Paul said it plainly: “If Christ has not been raised, then your faith is useless and you are still guilty of your sins.”  (1 Corinthians 15:17, NLT). Without the resurrection, the Gospel collapses into wishful thinking, and the New Testament becomes little more than moral commentary. Yet with it, death is defeated, sin is conquered, and our hope becomes unshakable. And this doctrine is not isolated to one event on Easter Sunday. The resurrection is both the central historical event of the Gospel and a future promise for believers—bodily resurrection and eternal life. It is also spiritual in its current impact, as we are raised to walk in newness of life now (Romans 6:4). This article will explore the doctrine of the resurrection in all its biblical dimensions: Christ’s resurrection, our future resurrection, the meaning of the Greek term ἀνάστασις ( anastasis , Strong’s G386), and the ways false teachings seek to distort or diminish this critical truth. I. The Meaning of Resurrection: ἀνάστασις (Anastasis) The Greek word used throughout the New Testament for resurrection is: ἀνάστασις  ( anastasis ) Transliteration : anastasis Strong’s : G386 Definition : A rising again; specifically, the bodily rising from the dead. In secular Greek, anastasis  was rarely used for anything metaphorical—it referred to physical standing up after being laid down. In Scripture, the meaning is overwhelmingly literal and physical. While the term is sometimes used spiritually (e.g., “raised to new life”), the primary emphasis is bodily resurrection—especially when referring to Jesus and our future hope. Related Terms: ἐγείρω  ( egeirō , G1453): “to raise up,” often used of God raising Jesus. ζωοποιέω ( zōopoieō , G2227): “to make alive,” used of spiritual and physical resurrection. II. Christ’s Bodily Resurrection: The Firstfruits The bodily resurrection of Jesus Christ is presented in all four Gospels as a literal, physical, historical event. Jesus was crucified, died, buried, and then bodily rose from the dead on the third day, appearing to many witnesses. Key Scriptures: “He isn't here! He is risen from the dead, just as he said would happen.” (Matthew 28:6, NLT) “Christ died for our sins... he was buried, and he was raised from the dead on the third day... He was seen by Peter and then by the Twelve.”  (1 Corinthians 15:3–5, NLT) Context Note (1 Corinthians 15): Paul emphasizes that more than 500 people saw the risen Christ (v.6), establishing eyewitness testimony. His aim is not to create spiritual metaphor but to affirm a historical event. III. Our Future Resurrection Jesus’ resurrection guarantees the future resurrection of believers. Paul calls Christ the “firstfruits”—the initial sheaf of the harvest that signals the rest to come. “But in fact Christ has been raised from the dead, the firstfruits of those who have died.”  (1 Corinthians 15:20, LEB) Key Promises: “There is an order to this resurrection: Christ was raised as the first of the harvest; then all who belong to Christ will be raised when he comes back.” (1 Corinthians 15:23, NLT) “But we are citizens of heaven... He will take our weak mortal bodies and change them into glorious bodies like his own.”  (Philippians 3:20–21, NLT) IV. The Spiritual Resurrection Now The New Testament also speaks of a present, spiritual resurrection for those who are in Christ: “Or have you forgotten that when we were joined with Christ Jesus in baptism, we joined him in his death?... just as Christ was raised from the dead... we too may live new lives.”  (Romans 6:3–4, NLT) “Since you have been raised to new life with Christ, set your sights on the realities of heaven...”  (Colossians 3:1, NLT) This spiritual resurrection is not merely symbolic. It is regeneration—a resurrection of the soul. But it always looks forward to the full resurrection of the body. V. Refuting False Teachings About the Resurrection 1. “Jesus rose spiritually, not bodily” Refuted by : Luke 24:39 “Look at my hands. Look at my feet. You can see that it’s really me. Touch me and make sure that I am not a ghost, because ghosts don’t have bodies, as you see that I do!”  (NLT) 2. “Resurrection is just a metaphor for inner renewal” Refuted by : John 5:28–29 “...all who are in their graves will hear his voice and will come out...”  (NLT) 3. “The resurrection already happened spiritually” This error was taught by Hymenaeus and Philetus , and Paul condemned it: “They have left the path of truth, claiming that the resurrection of the dead has already occurred; in this way, they have turned some people away from the faith.”  (2 Timothy 2:18, NLT) 4. “We go straight to heaven with a spiritual body and bypass resurrection” Refuted by : 1 Corinthians 15:51–52Paul affirms a future transformation  at the last trumpet, not immediate replacement at death. VI. The Power of the Resurrection in Daily Life Paul didn’t just see the resurrection as past or future—it was a source of power now. “I want to know Christ and experience the mighty power that raised him from the dead.”  (Philippians 3:10, NLT) “The Spirit of God, who raised Jesus from the dead, lives in you.”  (Romans 8:11, NLT) Resurrection power empowers us to resist sin, endure suffering, walk in holiness, and live in joyful anticipation of the life to come. VII. The Resurrection in Judgment Resurrection is not only a reward—it’s a reality for all , including unbelievers. “There will be a resurrection of both the righteous and the wicked.”  (Acts 24:15, LEB) “...those who have done good will rise to experience eternal life, and those who have continued in evil will rise to experience judgment.”  (John 5:29, NLT) Everyone will rise—but not everyone will rejoice. VIII. Theological Summary The resurrection is bodily, not merely spiritual Christ’s resurrection is the firstfruits of ours Spiritual resurrection happens now, bodily later False teachings about resurrection are dangerous Unbelievers will also be raised—for judgment Conclusion: Raised with Him—Now and Forever The resurrection is more than a historical event or theological concept. It is the beating heart of the Gospel. It proclaims that sin is defeated, death is undone, and Jesus is Lord over all. For the believer, resurrection is not just hope for the future—it’s life-transforming power now. As Paul said, “If we have put our hope in Christ for this life only, we should be pitied more than anyone in the world.”  (1 Corinthians 15:19, NLT). But we are not to be pitied. We are to be raised —just as He was. That is our living hope.

Righteousness Understanding True Righteousness According to Scripture I. Introduction Righteousness is not a vague spiritual quality or a feeling of being “right with God.” It is a concrete, defined concept in Scripture—one that reflects the very character of God. Misunderstood righteousness leads to legalism on one end and lawlessness on the other. The Bible calls us to pursue true righteousness—not as a means to earn salvation, but as evidence that salvation has taken place. II. Word Study: What Is Righteousness? The New Testament word for righteousness is δικαιοσύνη ( dikaiosynē , Strong’s G1343), meaning justice, uprightness, or being in right relationship with God and others . It derives from δίκαιος  ( dikaios , G1342), meaning just or righteous , and is used frequently to describe both God's nature and what He expects from His people. In the Old Testament, the Hebrew term צֶדֶק  ( tsedeq , Strong’s H6664) carries similar weight, emphasizing right conduct according to God’s standards —not man's. It is often paired with justice, especially in the Psalms and Prophets. This is not subjective morality; it is the objective standard of God Himself. III. Contextual Examples in Scripture 1. Romans 3:21–22 (NLT) “But now God has shown us a way to be made right with him without keeping the requirements of the law… We are made right with God by placing our faith in Jesus Christ. And this is true for everyone who believes, no matter who we are.” Context Note : Paul is contrasting righteousness through faith in Christ with the failed attempts to earn righteousness through the Law. This is the heart of the gospel: righteousness is imputed through faith in Jesus, not achieved by moral performance. 2. Matthew 5:6 (LEB) “Blessed are those who hunger and thirst for righteousness, because they will be satisfied.” Context Note : Jesus defines the blessed person not as one who has already attained righteousness, but who craves it—revealing that righteousness is more than justification; it is also sanctification, a lifelong pursuit. 3. Philippians 3:8–9 (NLT) “For his sake I have discarded everything else… so that I could gain Christ and become one with him. I no longer count on my own righteousness through obeying the law; rather, I become righteous through faith in Christ.” Context Note : Paul renounces any claim to self-righteousness based on Torah obedience, underscoring that true righteousness is “from God,” and “based on faith.” IV. Two Aspects of Righteousness: Justification and Sanctification Many false teachings arise from failing to distinguish between: Imputed Righteousness (Justification)  – God declares the believer righteous through faith in Christ (Romans 4:5, 2 Corinthians 5:21). Practiced Righteousness (Sanctification)  – The Holy Spirit empowers believers to live in a way that aligns with God’s righteousness (1 John 3:7, Romans 6:13–19). 1 John 3:7 (LEB) “Little children, let no one deceive you: the one who practices righteousness is righteous, just as he is righteous.” This verse exposes the lie that righteousness is merely a legal status without corresponding fruit. A changed heart results in a changed life. V. Righteousness and the Law Romans 10:4 (NLT) “For Christ has already accomplished the purpose for which the law was given. As a result, all who believe in him are made right with God.” Context Note : Christ is the τέλος ( telos , "goal" or "end") of the Law—not its abolishment, but its fulfillment. He embodies what the Law pointed to: righteousness through faith. VI. False Teachings to Refute 1. Works-Based Righteousness Any claim that we can earn righteousness by keeping the Law or doing good works directly contradicts Scripture (Galatians 2:21). Our good works are filthy rags apart from Christ (Isaiah 64:6). 2. “I’m Righteous Because I’m Saved” Antinomianism Others err in the opposite direction—claiming that because they are declared righteous, their behavior doesn’t matter. This is a lie. “Faith without works is dead” (James 2:26), and no one who lives in unrepentant sin has truly known righteousness (1 John 3:9–10). 3. “Jesus Wasn’t Concerned with Righteousness” This is false. Jesus told His followers to “seek first the Kingdom of God and His righteousness”  (Matthew 6:33, NLT). The Sermon on the Mount is a blueprint for living righteously. VII. God’s Righteousness vs. Self-Righteousness Jesus condemned the Pharisees for outward religion with no inner transformation (Matthew 23). Self-righteousness exalts man’s performance. God’s righteousness humbles the sinner and exalts the Savior. Luke 18:13–14 (NLT) “But the tax collector stood at a distance and dared not even lift his eyes… saying, ‘O God, be merciful to me, for I am a sinner.’ I tell you, this sinner… returned home justified before God.” VIII. Application Hunger for righteousness (Matthew 5:6) Flee from self-righteousness (Philippians 3:9) Pursue practical holiness (Romans 6:13–19) Stand firm in Christ’s righteousness (Ephesians 6:14 – the breastplate of righteousness) Test teachers who twist the gospel of righteousness (2 Corinthians 11:13–15) IX. Conclusion Righteousness is not earned. It is not political. It is not external. It is the nature of God revealed in Christ and reproduced in His people. We are justified by faith and sanctified by obedience. The righteous live by faith, but that faith is never passive. Let us not settle for mere outward moralism or inward license. Let us walk in the righteousness of Christ, bearing fruit in every good work (Colossians 1:10), and eagerly awaiting the crown of righteousness He has prepared for all who long for His appearing (2 Timothy 4:8).

Sabbath The Forgotten Commandment Freedom, Fulfillment, and the Rhythm of Rest in Christ I. Introduction Among the Ten Commandments, the Sabbath  is the only one many modern Christians feel comfortable ignoring—and often bragging about it. While no one openly boasts about lying or committing adultery, many dismiss Sabbath rest as unnecessary or even legalistic. But before we go tossing this command into the bin of obsolescence, we must look at what Scripture actually says —and doesn’t say.   II. Origin of the Sabbath: A Gift Before the Law The concept of the Sabbath predates Sinai. It is introduced not as a burden , but as a divine rhythm of rest and delight : "On the seventh day God had finished His work of creation, so He rested from all His work. And God blessed the seventh day and declared it holy, because it was the day when He rested from all His work of creation." —Genesis 2:2–3 (NLT) Context Note : This passage sets a precedent for divine rest—not from fatigue, but as a model for humanity to follow. The word used for “rested” is שָׁבַת ( shābat ) meaning “to cease, to stop.” Before the Law of Moses, before Israel even existed, God established a rhythm of rest  that was woven into the created order. Exodus 16 reveals the Sabbath as a gift , not a burden. Before Sinai, before the Ten Commandments were even given, God introduced a day of rest in the context of providing manna  in the wilderness. He gave double the portion  on the sixth day so the people could rest on the seventh—without worry or striving. Verse 29 declares, "They must realize that the Lord has given you the Sabbath"  (Exodus 16:29, NLT). The Hebrew verb used here— נָתַן ( nātan ) —means to give, bestow, or grant.  It is not a law imposed, but a gracious provision . The people were not commanded to rest because they were lazy; they were invited to rest because God is generous . This pre-law moment sets the tone: the Sabbath was never meant to be a legalistic test—it was a divine invitation to trust, rest, and receive. III. The Law and the Fourth Commandment At Sinai, this principle becomes a command: "Remember to observe the Sabbath day by keeping it holy. You have six days each week for your ordinary work, but the seventh day is a Sabbath day of rest dedicated to the Lord your God." —Exodus 20:8–10 (NLT) Context Note : The command is rooted in God’s creative work and rest. It is given as both a reminder of creation  (Exodus 20:11) and a sign of deliverance  from Egypt (Deuteronomy 5:15). It became a distinctive sign  of Israel’s covenant identity (Exodus 31:13–17). IV. Jesus and the Sabbath: Lord Over It Jesus regularly healed and taught on the Sabbath, challenging man-made traditions without abolishing the heart of the Sabbath: "The Sabbath was made to meet the needs of people, and not people to meet the requirements of the Sabbath. So the Son of Man is Lord even over the Sabbath!" —Mark 2:27–28 (NLT) Greek Insight : The phrase κύριός ἐστιν τοῦ σαββάτου  ( kyrios estin tou sabbatou ) emphasizes Christ's sovereign authority over the Sabbath. Jesus never abolishes  the Sabbath, but He redefines it through Himself . Rest is no longer about a day—it’s about a Person. V. New Covenant Rest: Fulfilled in Christ The Sabbath command is not repeated in the New Testament epistles as a binding law on Christians. Instead, we are pointed to a greater rest : "So there is a special rest still waiting for the people of God... For all who have entered into God's rest have rested from their labors, just as God did after creating the world." —Hebrews 4:9–10 (NLT) Context Note : The Greek word for “special rest” here is σαββατισμός  ( sabbatismos , Strong’s G4520), used only once in the NT, describing spiritual rest in Christ , not merely ceasing from work. Christ is the fulfillment of Sabbath. We cease striving when we trust in His finished work. VI. The Lord’s Day: A New Rhythm While the Sabbath (Saturday) is deeply rooted in the Old Covenant, the early Church began meeting on the first day of the week —the day of Jesus’ resurrection: "On the first day of each week, you should each put aside a portion of the money you have earned." —1 Corinthians 16:2 (NLT) "On the Lord’s Day I was worshiping in the Spirit..." —Revelation 1:10 (NLT) Greek Insight : ἡ κυριακὴ ἡμέρα  ( hē kyriakē hēmera , “the Lord’s Day”) appears only in Revelation 1:10, referring to Sunday. This became the recognized Christian day of worship , without transferring Sabbath law to it. Acts 20:7 also confirms that believers gathered to break bread on the first day. While never commanded , this became a natural celebration of the resurrection and a weekly rhythm of worship. VII. Christian Freedom and Rest Today Paul makes it clear that Sabbath-keeping is not mandatory for Christians under the New Covenant: "So don’t let anyone condemn you for what you eat or drink, or for not celebrating certain holy days or new moon ceremonies or Sabbaths." —Colossians 2:16 (NLT) Context Note : Paul is refuting legalistic impositions of Jewish laws on Gentile believers. The next verse says these were “shadows,” but Christ is the reality  (v.17). He repeats this in Romans: "In the same way, some think one day is more holy than another day, while others think every day is alike. You should each be fully convinced that whichever day you choose is acceptable." —Romans 14:5 (NLT) VIII. Refuting Seventh-Day Legalism Seventh-Day Adventists  and other Sabbatarian groups claim that Sabbath observance remains binding. However: Nowhere in the NT are Gentiles commanded to keep the Sabbath. Acts 15  lists four  minimal requirements for Gentile believers—Sabbath is not one of them . Paul warns against going back under the law  in Galatians (Gal. 4:9–10). Jesus fulfilled the law (Matthew 5:17). The Sabbath was a shadow ; Christ is the substance. See Romans 14 & Colossians 2. While Seventh-Day Adventists insist that worship on Saturday is a mark of obedience and that Sunday worship is a compromise with paganism, the New Testament does not uphold that rigidity. In fact, it explicitly refutes  it. Paul warns the Colossians, “Don’t let anyone condemn you for what you eat or drink, or for not celebrating certain holy days or new moon ceremonies or Sabbaths. For these rules are only shadows of the reality yet to come. And Christ himself is that reality”  (Colossians 2:16–17, NLT). The Greek word for “Sabbaths” here is σαββάτων ( sabbatōn ) , clearly referring to the weekly day of rest—not merely ceremonial festivals. Paul is crystal clear: No Christian is to be judged for Sabbath observance or non-observance , because the Sabbath was a shadow pointing to Christ, who is the substance. Likewise, in Romans 14:5–6 (NLT) , Paul affirms, “In the same way, some think one day is more holy than another day, while others think every day is alike. You should each be fully convinced that whichever day you choose is acceptable.”  Again, no condemnation is given for honoring one day or another—or for treating every day the same. What matters is honoring Christ in your heart, not checking ritualistic boxes. To insist on Sabbath observance as a requirement for salvation—or as a mark of true obedience—is not only legalistic , it’s contrary to apostolic teaching . Christ fulfilled  the Sabbath (Hebrews 4), and the rest He offers is spiritual and eternal , not tethered to a single day. This does not mean it’s wrong to rest on Saturday—or any day—but to demand it as law is to replace grace with bondage .   IX. What About Acts 16 and Worship Patterns? Some point to Paul going to the synagogue on the Sabbath in Acts 16. But note: Paul is going to reach Jews , not to model Christian worship patterns. He also reasons in synagogues on many Sabbaths (Acts 17:2), because that’s where Jews gathered—not because it was commanded for Christians. X. Application: The Principle Remains While the command  does not bind us, the principle still blesses us . God made us for rest and worship. “Work six days, rest one” is not legalism—it’s wisdom. Sabbath reminds us: We are not God. We need rest. Worship is a priority. Christ is our ultimate rest (Matthew 11:28–30). XI. Conclusion The Sabbath was a gift, not a leash. It pointed forward to Jesus, our eternal Sabbath rest. Christians are not required to observe the seventh day, but we are wise to reclaim the rhythm of rest, reflection, and worship in our lives. Let no one bind your conscience where Christ has set you free. But also—don’t boast in ignoring a pattern God called “holy.” "So let us do our best to enter that rest. But if we disobey God, as the people of Israel did, we will fall." —Hebrews 4:11 (NLT)

Salvation: God’s Plan to Rescue, Restore, and Reign Salvation is not a theological abstraction; it is the core of the Christian message and the heartbeat of the gospel. To misunderstand salvation is to misunderstand the very purpose of Christ’s coming. In the Bible, salvation is more than being spared from punishment — it is about being rescued from sin, made new in Christ, and brought into eternal union with God. I. What Is Salvation? The Greek word used throughout the New Testament is σωτηρία ( sōtēria , Strong’s G4991) , meaning deliverance, preservation, or rescue.  It derives from sōtēr (σωτήρ) , meaning Savior  or Deliverer . This salvation includes: Justification (a legal declaration of righteousness), Sanctification (ongoing transformation), and Glorification (final resurrection and union with Christ). The fullness of salvation is summed up in Ephesians 2:8–9 (NLT) : "God saved you by his grace when you believed. And you can’t take credit for this; it is a gift from God. Salvation is not a reward for the good things we have done, so none of us can boast about it." Context Note (Ephesians 2): Paul contrasts our deadness in sin with God's mercy. Salvation is entirely God's doing — not based on law, rituals, or heritage. The result is a new identity in Christ, created for good works (v.10), not by them. II. Jesus Christ: The Only Way Contrary to the modern belief that all paths lead to God, the Bible declares a singular truth: salvation is only  through Jesus Christ. “There is salvation in no one else! God has given no other name under heaven by which we must be saved.”  (Acts 4:12, NLT) Jesus Himself said, “I am the way, the truth, and the life. No one can come to the Father except through me.”  (John 14:6, NLT) This exclusivity is not arrogance — it is mercy. God provided one perfect sacrifice  to deal with sin once and for all (Hebrews 10:10–14). III. Salvation Requires Repentance and Faith Biblical salvation always includes two elements: repentance (μετάνοια / metanoia )  and faith (πίστις / pistis ) . “Now repent of your sins and turn to God, so that your sins may be wiped away.” (Acts 3:19, NLT) “Believe in the Lord Jesus and you will be saved.”  (Acts 16:31, NLT) Repentance is not merely regret; it is a total change of mind and direction. Faith is not mental assent; it is trust in Christ’s work, not your own. Context Note (Acts 16): Paul and Silas tell the Philippian jailer to believe in Jesus for salvation. No ritual or process was added — but repentance and faith are assumed, and his actions confirm it (he washes their wounds and is baptized the same night). IV. Faith That Works: Obedience Is the Fruit, Not the Root True saving faith produces fruit. This is not works-based salvation, but salvation that works . James says it plainly: “So you see, we are shown to be right with God by what we do, not by faith alone.”  (James 2:24, NLT) Paul agrees: “What is important is faith expressing itself in love.”  (Galatians 5:6, NLT) If there is no evidence of transformation, the root of faith may not be present. As Jesus said: “You will know them by their fruits.” (Matthew 7:16, LEB) V. Refuting False Views of Salvation A. Universalism – “Everyone is saved in the end” Refuted by: “The road to destruction is broad... only a few ever find the narrow path to life.”  (Matthew 7:13–14, NLT) Jesus told him, “I am the way, the truth, and the life. No one can come to the Father except through me. (John 14:6, NLT) “Those whose names are not written in the Book of Life will be thrown into the lake of fire.”  (Revelation 20:15, NLT) B. Works-Based Systems – “Do enough good, and you’ll make it” Refuted by: “He saved us, not because of the righteous things we had done, but because of his mercy.”  (Titus 3:5, NLT) C. Easy-Believism – “Just believe — no repentance needed” One of the most pervasive modern errors is Easy-Believism —the idea that salvation requires nothing more than a moment of mental assent or reciting a prayer, with no repentance, no submission to Christ, and no life change. It is often presented as a “get-out-of-hell-free card,” demanding nothing more than saying “I believe in Jesus.” But is that what the Bible teaches? Let’s look closely. Ephesians 2:8–10 – The Whole Picture Many quote Ephesians 2:8–9 (NLT) : “God saved you by his grace when you believed. And you can’t take credit for this; it is a gift from God. Salvation is not a reward for the good things we have done, so none of us can boast about it.” But they neglect the very next verse : Ephesians 2:10 (NLT)  – “For we are God’s masterpiece. He has created us anew in Christ Jesus, so we can do the good things he planned for us long ago.” We are not saved by  good works—but we are absolutely saved for  good works. The Greek reads: κτισθέντες ἐν Χριστῷ Ἰησοῦ ἐπὶ ἔργοις ἀγαθοῖς ( having been created in Christ Jesus for good works ). If a life of obedience doesn’t follow faith, then the faith may be dead or nonexistent. James 2:17 (NLT) echoes this: “So you see, faith by itself isn’t enough. Unless it produces good deeds, it is dead and useless.” Romans 10:9–10 – Confession AND Belief Easy-believism often points to Romans 10:9–10 (NLT) as proof that nothing more is needed: “If you openly declare that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.” But note the requirement of confession  ( ὁμολογήσῃς  / homologēsēs  – "to publicly declare, agree, or affirm"), which implies submission to His lordship—not merely saying His name. And believing  is not passive mental acknowledgment but πίστευσῃς ( pisteusēs ), trust that results in faithfulness. Verse 10 continues: “For it is by believing in your heart that you are made right with God, and it is by openly declaring your faith that you are saved.” This is a believing heart and confessing life . Not cheap grace. Not lip service. John 14 & 15 – Love Demands Obedience Jesus Himself made it crystal clear: “If you love me, obey my commandments.”  – John 14:15 (NLT) “Those who accept my commandments and obey them are the ones who love me.”  – John 14:21 (NLT) “Anyone who doesn’t love me will not obey me.”  – John 14:24 (NLT) “You are my friends if you do what I command.”  – John 15:14 (NLT) This is not legalism. This is loyalty . A faith that loves Jesus will follow Jesus. Luke 6:46 – Words Without Obedience Are Worthless Jesus asks: “So why do you keep calling me ‘Lord, Lord!’ when you don’t do what I say?”  – Luke 6:46 (NLT) This verse cuts straight through easy-believism. You can say the right things and still not be saved . A faith that refuses obedience  is not biblical saving faith. Matthew 7:21–23 – False Converts and Empty Claims Jesus warns: “Not everyone who calls out to me, ‘Lord! Lord!’ will enter the Kingdom of Heaven. Only those who actually do the will of my Father in heaven will enter.”  – Matthew 7:21 (NLT) The people in this passage prophesied, cast out demons, and did miracles —yet Jesus says to them: “I never knew you. Get away from me, you who break God’s laws.”  – v.23 The issue was not a lack of works  but a lack of righteousness and relationship . They did not live in obedience to God’s revealed will. That’s the fruit of real faith. Summary of the Refutation Easy-believism contradicts the teachings of Jesus, Paul, James, and the entire New Testament.  It removes repentance, minimizes obedience, and strips the gospel of its power to transform. A true gospel calls us not just to believe in  Jesus, but to follow  Him. As 2 Timothy 2:19 (NLT)  says: “All who belong to the Lord must turn away from evil.” And as Hebrews 5:9 (LEB)  reminds us: “And having been made perfect, he became the source of eternal salvation to all those who obey him.” VI. Eternal Security and Perseverance A. Security in Christ “I give them eternal life, and they will never perish. No one can snatch them from my hand.”  (John 10:28, NLT) “Nothing can separate us from the love of God.”  (Romans 8:38–39, NLT) B. But We Must Endure “You must remain faithful to what you have been taught.”  (2 Timothy 3:14, NLT) “For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end.”  (Hebrews 3:14, LEB) There is tension between assurance and perseverance — but both are biblical. The truly saved will persevere  (Philippians 1:6), but false converts fall away  (1 John 2:19). VII. The Final Salvation – Glorification Salvation is past (justified), present (being sanctified), and future (will be glorified). “We were given this hope when we were saved.”  (Romans 8:24, NLT) “We eagerly await... the transformation of our earthly bodies into glorious bodies like His.”  (Philippians 3:20–21, NLT) Our salvation will be complete when we see Him face to face, free from sin forever (1 John 3:2). VIII. Conclusion: A Gospel That Saves Salvation is not a ritual. It’s not a prayer formula. It’s not a vague spiritual feeling. It is the gracious, powerful, rescuing act of God  for sinners who repent and believe in Jesus. It is initiated by God, applied by the Spirit, and fulfilled in Christ. Any gospel that does not call people to repentance , or that adds human merit , or that reduces salvation to mere affirmation , is a false gospel . Paul reminds us of this in 2 Corinthians 13:5 (NLT) : “Examine yourselves to see if your faith is genuine.” And Peter exhorts, “Make every effort to confirm your calling and election.”  (2 Peter 1:10, LEB) Let us rejoice in salvation — and walk in the newness of life it brings.

Sanctification: Becoming What You Were Made For Sanctification is not an optional upgrade for elite Christians—it is the evidence of genuine salvation. While justification declares us righteous before God by faith in Christ, sanctification is the ongoing process  by which God actually makes us righteous  in conduct, character, and desire. To separate the two is to invite a faith that saves no one.   I. Defining Sanctification The word sanctification  comes from the Greek term ἁγιασμός ( hagiasmos , Strong’s G38) , meaning holiness, consecration, or separation unto God . It stems from the root ἅγιος ( hagios ) , meaning holy or set apart . Sanctification is the process by which a person is made holy , set apart for God's purposes, and conformed to the image of Christ.   Paul writes, “God’s will is for you to be holy, so stay away from all sexual sin”  (1 Thessalonians 4:3, NLT). The LEB renders it: “For this is the will of God—your sanctification: that you abstain from sexual immorality.”  Here, sanctification is not merely a theological status; it is the actual lifestyle change  that flows from salvation.   Context Note: In 1 Thessalonians 4, Paul is speaking to a community of new believers surrounded by rampant pagan practices. Their sanctification was not about being slightly better than the culture—it was about being radically different.   II. Sanctification Is Both Instant and Ongoing There is a positional  and a progressive  aspect to sanctification: Positional sanctification  occurs at the moment of salvation. Hebrews 10:10 says, “For God’s will was for us to be made holy by the sacrifice of the body of Jesus Christ, once for all time”  (NLT). This is what sets us apart as God’s own. Progressive sanctification  is the lifelong process of being transformed. Paul tells believers, “Let the Spirit renew your thoughts and attitudes” (Ephesians 4:23, NLT). This is daily surrender and renewal.   Context Note: Hebrews 10 emphasizes that while Jesus’ sacrifice perfected our standing, verse 14 reminds us: “By that one offering he forever made perfect those who are being made holy.”  It’s a paradox: we are perfected and being perfected.   III. The Means of Sanctification A. The Holy Spirit Sanctification is God’s work in us through the Holy Spirit . Paul writes, “Through the power of the Holy Spirit who lives within us, carefully guard the precious truth that has been entrusted to you” (2 Timothy 1:14, NLT).   Galatians 5 contrasts the works of the flesh with the fruit of the Spirit —evidence of sanctification. These are not self-produced virtues, but Spirit-born character traits: “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control”  (Galatians 5:22–23, NLT).   B. The Word of God Jesus prayed, “Sanctify them in the truth; your word is truth”  (John 17:17, LEB). The Word of God renews the mind (Romans 12:2) and reorients the will.   C. Obedience Obedience is not legalism; it is the fruit of love. Jesus said, “If you love me, obey my commandments”  (John 14:15, NLT). And again, “Anyone who does not remain in me is thrown away like a useless branch and withers”  (John 15:6, NLT). Holiness cannot be separated from abiding in Christ.   D. Suffering God uses trials and suffering  to refine His people. “God disciplines us for our good, in order that we may share in his holiness” (Hebrews 12:10, LEB). Sanctification is rarely comfortable—but it is always purposeful.   IV. Sanctification Is Not Optional Hebrews 12:14 says, “Pursue peace with everyone, and holiness, without which no one will see the Lord”  (LEB). This verse strips away casual Christianity. Those who are not being sanctified have not been justified.   Context Note: This verse is often softened in modern churches, but the Greek is stark: χωρὶς οὗ οὐδεὶς ὄψεται τὸν κύριον ( chōris hou oudeis opsetai ton kyrion )  — without which no one will see the Lord.  No one.   V. Common Misunderstandings A. “I’m under grace, not law” True—but grace trains us to renounce ungodliness (Titus 2:11–12). A grace that tolerates sin is not biblical grace—it is license.   B. “Sanctification is optional” This is refuted by Scripture everywhere. Romans 6:1–2 asks, “Should we keep on sinning so that God can show us more and more of his wonderful grace? Of course not!”  (NLT)   C. Confusing Sanctification with Justification We are not saved by good works—but we are not saved without good works either. “For we are God’s masterpiece. He has created us anew in Christ Jesus, so we can do the good things he planned for us long ago” (Ephesians 2:10, NLT). Good works are the fruit, not the root, of salvation.   VI. Sanctification Leads to Glorification Romans 8:30 makes the progression clear: “And having chosen them, he called them to come to him. And having called them, he gave them right standing with himself. And having given them right standing, he gave them his glory”  (NLT). Sanctification is not a detour; it is the road to glory.   VII. Conclusion Sanctification is not about achieving moral superiority—it’s about becoming like Christ. It is not our merit, but God's mercy shaping us through His Spirit, His Word, our obedience, and even our trials. A Christian who isn’t being sanctified is a contradiction in terms. God doesn't merely save us from  something—He saves us for  something: holiness.   As Paul urges in 1 Thessalonians 5:23: "Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ”  (LEB).

Satan: The Accuser and Adversary Introduction: Not a Symbol — A Strategist Satan is not a metaphor, a mythological leftover, or a dramatic flourish added to Scripture for narrative effect. He is a real, personal being — intelligent, strategic, malicious, and ancient. From the earliest pages of Genesis to the closing scenes of Revelation, Satan appears not as a cartoonish villain or impersonal force, but as a deeply active enemy of God’s purposes and God’s people. To water him down is to dull our spiritual senses. To obsess over him is to forget Christ’s victory. But to ignore him is to invite destruction.   He is described as a tempter , a liar , an accuser , and a destroyer  — and his many names reflect his strategies.   I. Names That Reveal His Nature 1. Satan – Greek: Σατανᾶς ( Satanas , Strong’s G4567); Hebrew: שָּׂטָן ( śāṭān ) This name appears in both Old and New Testaments and is a transliteration, not a translation. It literally means “accuser”  or “adversary.” In Job 1–2 and Zechariah 3, he accuses the righteous before God. In the New Testament, he tempts and opposes Christ and His followers.   “One day the members of the heavenly court came to present themselves before the Lord, and the Accuser, Satan, came with them.” (Job 1:6, NLT)   2. Devil – Greek: διάβολος ( diabolos , Strong’s G1228) Meaning “slanderer”  or “false accuser.”  This term highlights his role in spreading lies and half-truths. It’s the source of our English word diabolical .   “Then Jesus was led by the Spirit into the wilderness to be tempted there by the devil.” (Matthew 4:1, NLT)   II. Satan in the Hebrew Scriptures: The Permission to Accuse In Job and Zechariah, Satan appears in the divine council scene — not as an equal to God but as a subordinate creature granted limited access . He does nothing without permission. The text shows that while Satan may accuse or tempt, he cannot act autonomously. In Job 1–2, he accuses Job of serving God for personal gain. God allows him to test Job’s faithfulness. But the outcome ultimately vindicates Job and exposes Satan’s defeat  — a pattern repeated throughout Scripture.   III. Satan in the Gospels and Apostolic Writings The Temptation of Jesus (Matthew 4:1–11; Luke 4) In the wilderness, Satan tempts Jesus in three escalating stages: to satisfy hunger, to test God’s protection, and to seize power without the cross. Each time, Jesus responds not with mystical power but with Scripture — highlighting the sufficiency of God’s Word in spiritual warfare.   “Then Jesus said to him, ‘Go away, Satan! For it is written, “You shall worship the Lord your God and serve only him.”’” (Matthew 4:10, LEB)   The Father of Lies (John 8:44) “You are of your father the devil, and you want to carry out your father’s desires. He was a murderer from the beginning and does not stand in the truth because there is no truth in him. Whenever he tells a lie, he speaks from his own nature, because he is a liar and the father of lies.” (LEB)   Greek: ψεύστης ( pseustēs )  – “liar”; πατὴρ αὐτοῦ  – “its father” Jesus makes clear that lying is not just an act Satan performs — it is who he is.  Deception is his native tongue.   The Disguised Enemy (2 Corinthians 11:14) “Even Satan disguises himself as an angel of light.” (LEB) Greek: μετασχηματίζεται ( metaschēmatizetai )  – to transform in appearance, not essence. He looks like truth, but he is death underneath. Religious falsehood is one of Satan’s most dangerous tactics.   The “god” of This World Paul calls Satan “the god of this world”  in 2 Corinthians 4:4 , saying he “has blinded the minds of those who don’t believe”  so they cannot see the light of the Gospel. Jesus refers to him as “the ruler of this world”  in John 12:31 , 14:30 , and 16:11 , indicating that Satan has temporary influence over worldly systems. But his reign is limited and doomed— 1 John 5:19  reminds us “the whole world lies under the power of the evil one,”  yet Jesus has overcome the world.   IV. Satan’s Strategies 1. Temptation His first tactic in the Garden (Genesis 3) is still effective: “Did God really say?” He doesn’t begin by attacking obedience; he attacks trust in God’s word .   2. Accusation “For the accuser of our brothers and sisters has been thrown down — the one who accuses them day and night before our God.” (Revelation 12:10, LEB) He torments the conscience and tries to paralyze believers with shame. But for those in Christ, there is no condemnation (Romans 8:1).   3. Distraction and Division In 1 Timothy 4:1–3, Paul warns that some will abandon the faith  through demonic doctrines, legalism, and false holiness. Satan would rather make people “spiritual” than Christ-centered.   4. Destruction “Your adversary the devil walks about like a roaring lion, seeking someone to devour.” (1 Peter 5:8, LEB) The Greek word for “devour” is καταπίῃ ( katapiē ) , meaning to swallow whole — complete ruin. He aims to devour lives, reputations, churches.   V. The Christian’s Response to Satan 1. Resist, Don’t Fear “Resist the devil, and he will flee from you.” (James 4:7, NLT) We are not told to bind, rebuke, or banish Satan in our own authority — we are told to submit to God  and resist.   2. Put on the Armor (Ephesians 6:10–18) Satan is spiritual — so the fight must be spiritual. We fight with truth , righteousness , faith , Scripture , prayer , and the gospel of peace .   3. Remember the End Satan’s defeat is certain. He is bound (Revelation 20), judged (Revelation 12), and cast into the lake of fire (Revelation 20:10). His destruction is not symbolic — it is final.   Conclusion: Satan is not God's equal — and he is not a joke. To ignore him is foolish; to fixate on him is just as dangerous. Our focus is Christ, who triumphed over the powers of darkness at the cross (Colossians 2:15).   He may be the accuser, but Jesus is our advocate  (1 John 2:1). He may tempt, but the Spirit strengthens. He may prowl, but the Shepherd protects. And though we are in a real war, the victory is already won.

Scripture: The Authority and Sufficiency of the Bible From Genesis to Revelation, the Bible is not just a religious text—it is the Word of God , breathed out by Him, sufficient to equip the believer, and the sole final authority on all spiritual matters. The battle over Scripture’s authority is nothing new. It has raged since the serpent’s first words in Genesis: “Did God really say…?”  (Genesis 3:1, NLT). But Jesus settled it: “The Scriptures cannot be altered”  (John 10:35, NLT).   I. The Divine Origin of Scripture Paul writes: “All Scripture is inspired by God and is useful to teach us what is true and to make us realize what is wrong in our lives. It corrects us when we are wrong and teaches us to do what is right” (2 Timothy 3:16, NLT).   The Greek word for “inspired” is θεόπνευστος (theopneustos)  — God-breathed  (Strong’s G2315). This doesn’t mean Scripture is simply inspiring; it means it comes directly from the mouth of God. The same Word that created the universe (Genesis 1; John 1:1) now forms the foundation for all sound doctrine.   Context Note (2 Timothy 3): Paul is reminding Timothy that evil people will deceive and be deceived (v. 13), but the antidote is remaining grounded in the Scriptures he has known since childhood. The Bible is not optional—it is essential.   II. The Bible Judges All Things Hebrews 4:12 declares: “For the word of God is alive and powerful. It is sharper than the sharpest two-edged sword… It exposes our innermost thoughts and desires”  (NLT).This means we do not sit in judgment of Scripture— it judges us .   Paul affirms this in 1 Corinthians 4:6: “Do not go beyond what is written”  (LEB). No new dream, no modern prophet, no second testament can override what is written. In fact, Paul explicitly condemns any competing revelation: “If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ... he is puffed up with conceit and understands nothing”  (1 Timothy 6:3–4, ESV).   III. Sola Scriptura — Scripture Alone The Reformation cry of Sola Scriptura  was not innovation—it was restoration. Jesus modeled it first: When tempted by Satan, He quoted only Scripture  (Matthew 4). He didn’t appeal to tradition, mystical insight, or human logic.   Scripture—not tradition, councils, or culture—is the ultimate authority. Even good things like reason and experience are subordinate. The Bereans were called “noble” because they tested even the apostles’ teachings “to see if Paul and Silas were teaching the truth” (Acts 17:11, NLT).   IV. Scripture Is Sufficient Peter writes: “By his divine power, God has given us everything we need for living a godly life”  (2 Peter 1:3, NLT). This doesn’t mean the Bible tells you how to fix your microwave—but it does tell you everything essential for salvation, holiness, and spiritual maturity.   The Word is complete. Proverbs 30:6 warns: “Do not add to his words, or he may rebuke you and expose you as a liar”  (NLT).   Likewise, Revelation closes with this command: “If anyone adds anything to what is written here, God will add to that person the plagues described in this book”  (Revelation 22:18, NLT).   V. Scripture Is Inerrant and Preserved God’s Word is truth  (John 17:17), not just contains truth. Psalm 12:6: “The Lord’s promises are pure, like silver refined in a furnace, purified seven times over”  (NLT). Psalm 119:160 (LEB): “The sum of your word is truth, and every one of your righteous regulations endures forever.”   Jesus promised: “Heaven and earth will disappear, but my words will never disappear”  (Matthew 24:35, NLT). This is why Peter says: “The word of the Lord remains forever”  (1 Peter 1:25, LEB).   Despite the claims of critics, skeptics, and liberal theologians, the Scriptures have not been lost, corrupted, or invalidated by modernity. In every generation, God has preserved His Word.   VI. Refuting Common Errors “But the Bible was written by men!” Yes—and inspired by God (2 Peter 1:21). The Spirit moved the authors as His instruments. “But we need new revelation!” Hebrews 1:2 says that in these last days, He has spoken to us by His Son . Jesus is the final Word. “That was for their culture.” God's character does not change (Malachi 3:6), and neither do His moral standards. Romans 15:4 says these things “were written to teach us.” “But the canon isn’t closed!” Revelation ends with a divine warning about adding to Scripture. The early church affirmed the closed canon based on apostolic authority, doctrinal consistency, and divine preservation—not arbitrary tradition.   VII. Application To trust Scripture means to submit  to it.To believe it is God-breathed is to obey it as if God were speaking directly. James 1:22 warns: “Don’t just listen to God’s word. You must do what it says. Otherwise, you are only fooling yourselves”  (NLT).   The Scriptures are not merely a book—they are our lifeline  in a world that constantly tries to rewrite truth.   Conclusion The Bible is not just a source of truth—it is the standard of truth. Its authority is final, its sufficiency total, and its message eternal. Any worldview, spiritual claim, or moral system that contradicts it is not just wrong—it is rebellion. But for the believer who clings to it, the Word is “a lamp to guide my feet and a light for my path”  (Psalm 119:105, NLT).   Let the church rise once again on the unshakable foundation of Scripture alone.

Sexual Sin: What the Bible Really Says Introduction: A Crisis of Clarity Few topics in the church today are as controversial—or as muddied—as sexual morality. Modern culture pressures believers to either revise or soften biblical teachings to fit contemporary values. Meanwhile, many churches avoid the subject entirely, hoping silence will preserve peace. But silence never produces righteousness.   The Bible speaks clearly and consistently from beginning to end: sexual immorality ( πορνεία  / porneia , Strong’s G4202) is a sin, and one that separates people from God both in this life and eternally if left unrepented. The New Testament writers, particularly Paul, do not introduce new ideas—they affirm and quote directly from the Greek Old Testament (LXX), carrying forward what was revealed in Genesis, Leviticus, and beyond. And Revelation gives the final word: the sexually immoral do not inherit the kingdom of God.   This article aims to define sexual immorality biblically, explain key terms, refute modern objections, and call all who are willing to the grace of repentance and restoration in Christ.   A Biblical Catalog of Sexual Sin: More Than Just One Issue One of the most common mistakes in modern conversations about sexual morality is narrowing the conversation to homosexuality alone. While the culture has certainly forced that issue into the spotlight, the Bible does not isolate or prioritize one kind of sexual sin over another. It treats all sexual immorality ( πορνεία / porneia ) as sinful—whether heterosexual or homosexual, public or private, habitual or one-time. There is no room for self-righteousness here.   God’s Word is an equal-opportunity offender when it comes to sexual sin. It exposes every heart, unmasks every lust, and calls all people—regardless of orientation or history—to repentance, purity, and holy conduct in body and soul.   Below is a biblical breakdown of sexual sins commonly addressed in Scripture, along with the Greek terms, definitions, and the verses that deal with them explicitly.   1. Fornication (Sex Outside of Marriage) — πορνεία (porneia)  [G4202] Definition:  Any sexual intercourse outside of biblical marriage. Scripture: “God’s will is for you to be holy, so stay away from all sexual sin.”  (1 Thessalonians 4:3, NLT) Greek: ἀπέχεσθαι ὑμᾶς ἀπὸ τῆς πορνείας  — “that you abstain from sexual immorality” (LEB). Context Note:  This includes premarital sex, casual sex, and even consensual relationships outside covenant marriage. Scripture does not support the idea of “test-driving” sexual compatibility.   2. Adultery — μοιχεία (moicheia)  [G3430] Definition:  Sexual activity between a married person and someone who is not their spouse. Scripture: “You must not commit adultery.”  (Exodus 20:14, NLT) “Let marriage be held in honor... and let the marriage bed be undefiled, for God will judge sexually immoral people and adulterers.”  (Hebrews 13:4, LEB) Greek Terms: μοιχοί (moichoi) — adulterers μοιχεία (moicheia) — adultery Context Note:  Jesus elevated this command in Matthew 5:27–28, making even lust of the heart an offense before God.   3. Homosexual Practice — ἀρσενοκοῖται (arsenokoitai)  [G733] & μαλακοί (malakoi)  [G3120] Definition:  Men engaging in sexual activity with men ( arsenokoitai ) and those who adopt passive or effeminate roles ( malakoi ). Scripture: “Don’t fool yourselves. Those who indulge in sexual sin, or who worship idols, or commit adultery, or are male prostitutes (malakoi), or practice homosexuality (arsenokoitai)... none of these will inherit the Kingdom of God.”  (1 Corinthians 6:9–10, NLT) Context Note:  These two terms, used together, eliminate the idea that only abusive or coercive homosexuality is condemned.   4. Lust — ἐπιθυμέω (epithumeō)  [G1937] Definition:  Intense desire or craving, especially sexual in nature. Scripture: “Anyone who even looks at a woman with lust has already committed adultery with her in his heart.”  (Matthew 5:28, NLT) Greek Word: ἐπιθυμέω  — to set one’s heart upon; to covet or desire intensely. Context Note:  Lust is not merely a temptation—it is sin when welcomed or entertained.   5. Incest — ἀκαθαρσία (akatharsia)  [G167] and Forbidden Unions Definition:  Sexual relations with a close relative, violating familial boundaries. Scripture: Leviticus 18 lists multiple categories of forbidden relationships. 1 Corinthians 5:1 condemns a man for having his father’s wife — Paul demands removal from the congregation. Greek Word: ἀκαθαρσία  — impurity, uncleanness, often used in connection with perverse sexual conduct.   6. Prostitution / Transactional Sex — πόρνη (pornē) [G4204] Definition:  Engaging in or paying for sex as a transaction. Scripture: “Don’t you realize that your bodies are actually parts of Christ? Should a man take his body... and join it to a prostitute? Never!”  (1 Corinthians 6:15, NLT) Greek Word: πόρνη — prostitute; πόρνος  — fornicator (male). Context Note:  Paul emphasizes not just the act but the spiritual reality: “He who is joined to a prostitute becomes one body with her”  (1 Cor. 6:16).   7. Bestiality — No Greek Word Preserved, But Clearly Forbidden Scripture: “A man must never have sexual relations with an animal... and a woman must never present herself to a male animal to have intercourse with it.” (Leviticus 18:23, NLT) Context Note:  While no specific Greek term exists in the New Testament for this, the Old Testament is unequivocal. It is included in lists of detestable practices that “defile the land.”   8. Rape / Coercion — Condemned as a Violation of Personhood Scripture Examples: Deuteronomy 22:25–27 lays out severe punishment for a man who violates a woman by force. 2 Samuel 13 – Amnon’s rape of Tamar is treated as a heinous act, bringing disgrace and destruction. Context Note:  While the ancient legal penalties vary, the moral standard remains: sexual activity must be consensual within covenant marriage. Anything else is evil.   9. Pornography — Modern, but Biblically Addressed via Lust and Voyeurism Scripture Principles: “Don’t set your heart on her beauty or let her glance captivate you.” (Proverbs 6:25) “I made a covenant with my eyes not to look with lust at a young woman.” (Job 31:1, NLT) Greek Connection:  While pornographia  is a modern term, it shares the root with πορνεία . Viewing sexual content for gratification is lust—a sin of the eyes and heart.   Conclusion: God Is Clear, Culture Is Not Contrary to modern revisionism, the Bible does not give us a vague moral compass open to cultural negotiation. The Greek is clear. The terms are precise. The Scriptures are consistent.   Sexual sin is not a peripheral issue in the Christian life—it’s often the front line of spiritual warfare, personal discipline, and cultural compromise. But God’s grace is deeper still.   As Paul wrote to the Corinthians—after listing every kind of sexual sin: “Some of you were once like that. But you were cleansed; you were made holy; you were made right with God...”  (1 Corinthians 6:11, NLT)   There is no sin so deep that Christ cannot redeem. But there is also no repentance where sin is excused. The gospel calls all of us to surrender—not to our desires, but to our Savior.   I. Greek Terms for Sexual Sin 1. πορνεία ( porneia ) — Strong’s G4202 Definition: illicit sexual intercourse; fornication, adultery, homosexuality, incest, prostitution, or any unlawful sexual conduct. Used by Jesus  in Matthew 15:19: “From the heart come evil thoughts, murder, adultery, all sexual immorality (πορνεῖαι), theft, lying, and slander.”  (NLT) Context Note:  Jesus includes porneia  as a moral category in line with murder and lying—clearly not cultural or ceremonial.   2. ἀρσενοκοῖται ( arsenokoitai ) — Strong’s G733 Definition: from arsēn  (male) and koitē  (bed); men who have sex with men. Appears in: 1 Corinthians 6:9 1 Timothy 1:10 Important Note:  Paul appears to coin this term directly from the Septuagint translation of Leviticus 18:22 and 20:13 , which forbids “a man lying with a man as with a woman.” This is not vague or ambiguous; the Greek phrasing is unmistakable.   3. μαλακοί ( malakoi ) — Strong’s G3120 Definition: soft, effeminate, often interpreted as men who are sexually passive, especially in homosexual acts. Appears in 1 Corinthians 6:9, often paired with arsenokoitai .   II. Biblical Foundations – Old and New Testament Unity Genesis 19 – The Sin of Sodom “But the men of Sodom, both young and old, came from all over the city and surrounded the house. They shouted to Lot, ‘Where are the men who came to spend the night with you? Bring them out to us so we can have sex with them!’”  (Genesis 19:4–5, NLT)   Context Note:  Some argue Sodom’s sin was merely a lack of hospitality. However, the demand is explicitly sexual. Jude 7 confirms this: “...Sodom and Gomorrah...indulged in sexual immorality and pursued unnatural desire.”   Leviticus 18:22; 20:13 (LXX & Paul’s Use) “You shall not lie with a male as with a woman; it is an abomination.”  (Leviticus 18:22, LEB) Paul reflects this language in arsenokoitai , connecting the Law’s moral standard with the New Testament church . He does not distance himself from it—he reinforces it.   III. The Apostle Paul’s Clarity Romans 1:24–27 “God abandoned them to their shameful desires. Even the women turned against the natural way to have sex and instead indulged in sex with each other. And the men, instead of having normal sexual relations with women, burned with lust for each other.”  (Romans 1:26–27, NLT)   Context Note:  Paul references sins that began in humanity’s earliest history, not merely his cultural moment. This is not “first-century opinion”—Paul describes a regression from God’s design that spans all time. Romans 1:20 even says these truths are “clearly seen” in creation.   IV. Future Judgment – Revelation’s Warnings Revelation 21:8 “But cowards, unbelievers, the corrupt, murderers, the immoral (pornois), those who practice witchcraft, idol worshipers, and all liars—their fate is in the fiery lake of burning sulfur. This is the second death.”  (NLT)   Greek Word:   πόρνοι  ( pornoi , plural of porneia ) Context Note:  This isn’t about ancient cultures. Revelation speaks of the future  judgment. The sexually immoral will not enter the New Heaven and New Earth.   V. Common Objections Refuted 1. “Jesus Never Mentioned Homosexuality” False. Jesus condemned porneia  (Matt. 15:19), which includes all sexual sin. He also affirmed marriage as being male and female (Matthew 19:4–6).   2. “That Was Cultural” Romans 1 explicitly refers to humanity’s earliest sins. Revelation points forward to final judgment. Paul quotes the Greek Old Testament, not cultural Roman law.   3. “Arsenokoitai is Mistranslated” This is a fabricated objection. The word is built from Leviticus’s Greek, combining arsēn  (male) and koitē  (bed). Its meaning is plain and consistent.   4. “Love is Love” Biblically, love obeys God’s commands  (John 14:15). God defines love in terms of righteousness, not human desire.   VI. Grace and Restoration The gospel never ends with condemnation. Paul himself wrote: “Some of you were once like that. But you were cleansed; you were made holy; you were made right with God by calling on the name of the Lord Jesus Christ.” (1 Corinthians 6:11, NLT)   The church must not affirm sin, but neither must we forget that Jesus came to save sinners . Sexual immorality—like all sin—can be forgiven, but not while being justified or celebrated.   Conclusion: Truth and Mercy Together The Bible’s teaching on sexual immorality is not outdated. It is clear, consistent, and rooted in God's unchanging character. From Genesis to Revelation, the standard remains: sexuality belongs in marriage between one man and one woman, and anything outside that is sin.   Yet within that truth is a stunning offer of mercy. The same Jesus who warned of judgment also said, “Come to me, all who are weary... and I will give you rest.”  (Matthew 11:28). The arms of grace remain open—but only to those who come on His terms.

What Is Sin? A Biblical, Theological, and Practical Treatment Introduction: Defining the Problem Sin is more than just “doing bad things.” Biblically, sin is missing the mark —falling short of God’s holiness and will. It is lawlessness ( 1 John 3:4 ), rebellion ( Isaiah 1:2 ), and unbelief ( Romans 14:23 ). But it’s also deeper than behavior—it's a condition of the heart.   The Greek word often used in the New Testament is ἁμαρτία  ( hamartia , Strong’s G266), meaning “to miss the mark.” It’s the failure to live in perfect alignment with God’s character. That includes actions, motives, omissions, and even misplaced affections.   The Root of Sin: Romans and the Fall Paul outlines the spread and consequences of sin in the early chapters of Romans : “All have sinned and fall short of the glory of God.”  ( Romans 3:23 , NLT) “The wages of sin is death.”  ( Romans 6:23 , NLT)   But this isn’t the end of the story. Romans 5 explains how sin entered through Adam and how righteousness is offered through Jesus.   “Just as through one man sin entered into the world, and death through sin, so also death spread to all people because all sinned.” ( Romans 5:12 , LEB)   Jesus’ View on Sin Jesus did not excuse sin—He called people out of it. In John 8 , when the woman caught in adultery was brought before Him, He didn’t say “Try to do better” or “Work on it.” He said plainly: “Go and sin no more” (John 8:11). That wasn’t a suggestion—it was a command. Then, just moments later, Jesus made His view of sin crystal clear: “I tell you the truth, everyone who sins is a slave of sin”  (John 8:34). But He didn’t leave it there. He continued: “So if the Son sets you free, you are truly free” (John 8:36). In other words, sin enslaves—but Jesus sets people free not just from the guilt of sin, but from its power. His expectation wasn’t management—it was deliverance.   John 5:14 "Now you are well; so stop sinning, or something even worse may happen to you."   John 8:11 "Neither do I condemn you. Go and sin no more."   Luke 13:3 "And you will perish, too, unless you repent of your sins and turn to God."   Matthew 4:17 "Repent of your sins and turn to God, for the Kingdom of Heaven is near."   John 8:34–36 "I tell you the truth, everyone who sins is a slave of sin... So if the Son sets you free, you are truly free."   Can Christians Stop Sinning? Many stop at 1 John 1:8–10 , which says: “If we say we have no sin, we deceive ourselves... If we confess our sins, he is faithful and righteous, so that he will forgive us... If we say that we have not sinned, we make him a liar.”   But this is written to rebuke denial  of sin—not license for ongoing sin.   Before we move on to the verses that clarify the believer’s call to holiness, let’s take a closer look at the language  in two commonly cited passages: 1 John 1:8  and Romans 3:23 .   In 1 John 1:8 , it says: “If we say that we do not have sin, we deceive ourselves and the truth is not in us.”  (LEB)   The Greek phrase here is ἁμαρτίαν οὐκ ἔχομεν  ( hamartían ouk échomen )—literally, “we do not have sin.”  The verb ἔχομεν  ( échomen , from ἔχω , Strong’s G2192) means to have, possess, or hold . This is not referring to committing acts of sin, but to the indwelling sin nature —the inherited condition of humanity. This is not speaking of doing sin , but having sin  — referring to the sin nature  that dwells in all humans since Adam. John isn’t saying that believers must continue sinning; he’s pointing out that denying we have ever had a sin nature is a lie.   Let’s now examine 1 John 1:10 , a verse often quoted to imply that Christians are perpetually sinful: “If we say that we have not sinned, we make him a liar, and his word is not in us.”  (LEB)   The Greek verb here is ἡμαρτήκαμεν ( hēmartékamen , from ἁμαρτάνω , Strong’s G264), which is the perfect active indicative . This form expresses a completed action in the past with lasting result or relevance . In other words, John is not warning against denying ongoing sinning—he’s warning against denying that we ever  sinned.   It’s a statement about our past reality , not a declaration about present conduct. The verse condemns those who act as if they’ve never been guilty before God—essentially denying the need for salvation at all.   This matches the pattern in Romans 3:23 : “For all have sinned and fall short of the glory of God.” (LEB)   The verb ἥμαρτον ( hēmarton ) is in the aorist tense , the standard Greek form for completed past action . Paul is stating that all people have sinned—past tense—and that this sin is what placed them in need of grace.   Together, these verses point to a universal human condition prior to salvation—not an inevitable, ongoing pattern for those in Christ. They highlight the necessity of redemption, not the perpetuity of rebellion. The grammar shows it clearly: “sinned,”  not “keep on sinning.”   Keep reading, and you’ll find the New Testament doesn't stop at our past—it moves boldly into our new nature in Christ.   If We Keep reading  into chapter 2: “I am writing these things to you so that you may not sin.”  ( 1 John 2:1 )   Then, if we keep reading in chapters 3 – 5   1 John 3:4 “Everyone who practices sin also practices lawlessness, and sin is lawlessness.” Greek: πᾶς ὁ ποιῶν τὴν ἁμαρτίαν  – pas ho poiōn tēn hamartian Meaning: Ongoing, habitual sin is a violation of God's law— anomia (lawlessness).   1 John 3:6 “Everyone who resides in him does not sin. Everyone who sins has neither seen him nor known him.” Greek: πᾶς ὁ μένων ἐν αὐτῷ οὐχ ἁμαρτάνει  – pas ho menōn en autō ouch hamartanei Grammatical note: Present active indicative  – continuous action. Those who “abide” in Christ do not continue sinning . Those who do are said to have never known  Him.   1 John 3:8 “The one who practices sin is of the devil, because the devil has been sinning from the beginning.” Greek: ὁ ποιῶν τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου ἐστίν  – ho poiōn tēn hamartian ek tou diabolou estin This is a blistering indictment : habitually sinning puts someone in alignment with the devil , not God.   1 John 3:9 “Everyone who is fathered by God does not practice sin, because his seed resides in him, and he is not able to sin, because he has been fathered by God.” Greek: οὐ δύναται ἁμαρτάνειν  – ou dynatai hamartanein  – “he is not able  to go on sinning.” This is among the clearest and strongest statements  in Scripture that the one born of God cannot continue in sin .   1 John 3:10 “Everyone who does not practice righteousness is not of God, and the one who does not love his brother.” This verse draws a line in the sand— no middle ground . Those who do not live righteously are not from God .   1 John 5:18 “We know that everyone who is fathered by God does not sin, but the one who is fathered by God protects him, and the evil one does not touch him.” Greek: πᾶς ὁ γεγεννημένος ἐκ τοῦ θεοῦ οὐχ ἁμαρτάνει – pas ho gegenēmenos ek tou Theou ouch hamartanei Perfect tense: one born  of God does not sin . Period.    The expectation of Scripture is clear: Christians can live holy lives. Zechariah and Elizabeth  were “righteous... walking blamelessly in all the commandments.”  ( Luke 1:6 ) Job was described as “blameless and upright.”  ( Job 1:1 ) Paul said “our conscience testifies that we have conducted ourselves... with integrity.”  ( 2 Corinthians 1:12 , LEB)   Philippians 3:6 (LEB) “With respect to zeal, persecuting the church; with respect to the righteousness in the law, blameless .”   The Greek word translated blameless  is: ἄμεμπτος  ( ámemptos , Strong’s G273) — meaning blameless, faultless, above reproach.   Paul is not claiming to be sinless in a divine sense, but within the framework of the Mosaic Law  and external observance, he was without blame . This was his former  life, which he then counts as garbage compared to knowing Christ (Phil. 3:8). But the word blameless  is key because it reveals that Scripture allows for a real, tangible level of righteousness  and visible holiness  — especially when used elsewhere of Zacharias, Elizabeth, and others.   This undercuts the modern idea that “nobody’s perfect so we’re all constant sinners.”  Biblically, there’s precedent for living righteously and being above reproach  — not sinless in perfection, but faithful in obedience.   So what gives?    Romans 7 – Misunderstood (Why Romans 7 is Not the Final Word) Many Christians today find comfort in the idea that Paul, the great apostle, struggled constantly with sin—even after being saved. They cite Romans 7, especially verses 14–25, where Paul says things like: “I don’t really understand myself, for I want to do what is right, but I don’t do it. Instead, I do what I hate”  (Romans 7:15).   This passage is often read as Paul baring his soul, confessing that he, too, is powerless to stop sinning. But this interpretation creates a major problem: it flatly contradicts what Paul says before and after—in Romans 6 and Romans 8.   Let’s walk through it clearly, Scripture by Scripture.   Romans 6: Dead to Sin, Not Struggling With It Romans 6:2 “Since we have died to sin, how can we continue to live in it?”   Paul begins by demolishing the idea that grace means we can live in sin. He insists that our relationship to sin is over. We are not struggling—we are dead to it.   Romans 6:6–7 “We know that our old sinful selves were crucified with Christ so that sin might lose its power in our lives. We are no longer slaves to sin. For when we died with Christ we were set free from the power of sin.”   Notice the verbs: were crucified , were set free . Past tense, finished work. This is not a man wrestling with sin—this is a man liberated by Christ.   Romans 6:11 “So you also should consider yourselves to be dead to the power of sin and alive to God through Christ Jesus.”   The Christian life is not about managing sin—it’s about reckoning it dead and walking in resurrection power.   Romans 6:12–14 “Do not let sin control the way you live; do not give in to sinful desires. Do not let any part of your body become an instrument of evil to serve sin... Sin is no longer your master, for you no longer live under the requirements of the law. Instead, you live under the freedom of God’s grace.”   Paul commands Christians not to let sin rule, not because they are helpless, but because they now have the power to obey.   Romans 6:18 “Now you are free from your slavery to sin, and you have become slaves to righteous living.”   This is a dramatic reversal: the Christian is not enslaved to sin  but enslaved to righteousness.   Romans 6:22 “But now you are free from the power of sin and have become slaves of God. Now you do those things that lead to holiness and result in eternal life.”   The change is total: new allegiance, new fruit, new outcome.   Romans 7: The Voice of a Man Under the Law The key to Romans 7:14–25 is the context. In verse 9, Paul describes a time when the law came and sin sprang to life—and he died. This is not post-conversion. This is Paul remembering his life before  grace.   In verse 14, he says, “The trouble is with me, for I am all too human, a slave to sin.”   But in Romans 6, he already said: “We are no longer slaves to sin.”   So who is speaking in Romans 7? It is Paul, yes—but he is taking on the voice of someone still under the law , trying to please God by willpower alone. This rhetorical device is known as prosopopoeia —speaking in the persona of someone else to make a point.   Prosopopoeia  (Greek: προσωποποιία, prosōpopoiía ) is a rhetorical device in which an author or speaker adopts the voice, persona, or perspective of another person or character—real or imagined—to convey a message, argument, or emotional expression. It literally means "person-making" ( prosōpon  = "face" or "person," poieō  = "to make"). In classical rhetoric, it's often used to dramatize a situation or present contrasting viewpoints.   In Romans 7:14–25, Paul is not describing his present Christian experience, but rather taking on the voice of Adam —a man under the law, powerless, enslaved to sin. The context supports this: Romans 5 had already introduced Adam as the archetype of disobedience , whose sin brought death to all. Paul is now mocking that voice —the self-justifying, excuse-making inner monologue of fallen man, full of internal contradiction ( “I want to do right, but I don’t!” ). This isn’t Paul’s Spirit-filled reality; it’s a rhetorical expose of what life looks like apart from Christ. The wretched man isn’t a regenerate apostle—it’s Adam, and all who live in Adam rather than in Christ.   The point? Law cannot save. Trying to obey God without the Spirit only leads to misery and defeat. That’s why Romans 7 ends in desperation: “Oh, what a miserable person I am! Who will free me from this life that is dominated by sin and death?”  (Romans 7:24)   And then the answer bursts forth— Romans 8.   Romans 8: Freedom in the Spirit Romans 8:1–2 “So now there is no condemnation for those who belong to Christ Jesus. And because you belong to him, the power of the life-giving Spirit has freed you from the power of sin that leads to death.”   Not just forgiven—freed.   Romans 8:4 “He did this so that the just requirement of the law would be fully satisfied for us, who no longer follow our sinful nature but instead follow the Spirit.”   Paul contrasts two types of people: those who follow the sinful nature (as in Romans 7), and those who walk in the Spirit.   Romans 8:9 “But you are not controlled by your sinful nature. You are controlled by the Spirit if you have the Spirit of God living in you.”   This is decisive: the believer is not  in the flesh.   Romans 8:12–13 “Therefore, dear brothers and sisters, you have no obligation to do what your sinful nature urges you to do. For if you live by its dictates, you will die. But if through the power of the Spirit you put to death the deeds of your sinful nature, you will live.”   The Christian not only can  overcome sin—but must . And the Spirit enables it.   Romans 8:37 “No, despite all these things, overwhelming victory is ours through Christ, who loved us.”   This is not the voice of a man enslaved to sin. This is a conqueror.   Conclusion: Romans 7 Is Not the Christian Norm Paul is not describing his present Christian walk in Romans 7:14–25. That passage is a devastating portrait of life under the law, without the Spirit. Romans 6 and 8 leave no room for confusion. The normal Christian life is one of freedom from sin’s dominion , victory through the Spirit , and transformation into Christ’s image . If you are in Christ, you are not a slave to sin. You are not doomed to failure. You are not walking Romans 7.   You are walking in the Spirit.   Modern Application: Recovery vs. Repentance Even in secular recovery programs like Alcoholics Anonymous (AA), we see undeniable proof that human beings can, with discipline and support, abstain from deeply ingrained and destructive behaviors—sometimes for decades. People who don’t even profess faith in Christ manage to walk away from addiction to alcohol, drugs, pornography, or violence simply because they’ve made a decision and stuck with it.   Now compare that to what often happens in the Church. Some Christians will excuse ongoing sin by saying things like, “Well, we all sin every day,”  or, “Nobody’s perfect.”  Yet this kind of resignation is actually a contradiction of the power we’ve been given through the Holy Spirit.   If people without the Spirit can walk in sobriety and self-control, how much more should those of us filled with the Spirit of God walk in holiness? Jesus didn’t die and rise again to leave us powerless. He sent the Holy Spirit to sanctify us, to transform us into His likeness, and to produce in us the fruit of self-control (Galatians 5:23). Holiness isn’t legalism—it’s freedom. It’s not about earning God’s love; it’s about walking in the power of His love to live differently. The grace of God doesn’t excuse sin; it empowers righteousness (Titus 2:11–12).   When the Church tolerates sin that the world is actively walking away from, we aren’t being humble—we’re being unfaithful.   What About Mistakes? Yes, we all stumble. But intentional sin  is different from human weakness. Hebrews 10 warns: “If we deliberately keep on sinning... there is no longer any sacrifice for sins.”  ( Hebrews 10:26 )   Compare that to James 3:2 — “we all stumble in many ways” —the Greek word ptaió  (πταίω, Strong’s G4417) meaning to trip or slip, not defy.   Cleansing from Sin: A Work of the Spirit The Holy Spirit does not just forgive  sin—He cleanses and empowers us to resist it: “Walk by the Spirit, and you will not carry out the desire of the flesh.”  ( Galatians 5:16 ) “God’s grace... teaches us to say no to ungodliness.”  ( Titus 2:11–12 ) When we repent  and believe , the Spirit indwells and transforms .   False Teachings: Grace as a License Many modern messages excuse sin: “We're just sinners saved by grace.” “Nobody’s perfect.”   But the Bible says otherwise: “Be holy, for I am holy.”  ( 1 Peter 1:16 ) “Go and sin no more.”  ( John 8:11 ) Grace frees  us from sin—not excuses it.   Final Thought: Sin Is Serious—But So Is Grace Sin destroys—but Christ restores. The call is not to try harder , but to be transformed . The same grace that forgives is the grace that empowers.

Suffering: The Refining Fire of the Faithful I. Introduction: The Biblical Reality of Suffering Suffering is not a glitch in the Christian experience — it’s a feature. From Genesis to Revelation, suffering is not only present, it is often where God's people are shaped the most. Yet today, many Christians have been sold a counterfeit gospel that avoids discomfort, confuses blessing with comfort, and sees hardship as a sign of God’s absence. Scripture tells a different story. The way of Jesus is the way of the cross.   “If we are to share his glory, we must also share his suffering.”  (Romans 8:17, NLT)   II. Key Greek Terms for Suffering πάσχω (paschō, Strong’s G3958)  – to suffer, endure affliction or pain. Used frequently to describe Jesus’ passion (Matthew 16:21; Luke 24:26). θλῖψις (thlipsis, Strong’s G2347)  – pressure, tribulation, distress. Often translated as “trouble” or “suffering” (John 16:33; Acts 14:22). δοκιμή (dokimē, Strong’s G1382)  – testing that produces proven character (Romans 5:4). συμπάσχω (sympaschō, Strong’s G4841)  – to suffer together with, as in Romans 8:17 where we suffer with  Christ.   III. Jesus: The Model of Suffering No one embodied righteous suffering more than Jesus. Isaiah 53 describes Him as “a man of sorrows, acquainted with deepest grief.” Jesus chose suffering — not just on the cross, but throughout His ministry. He was rejected, misunderstood, betrayed, and eventually crucified.   “Even though Jesus was God’s Son, he learned obedience from the things he suffered.”  (Hebrews 5:8, NLT)   “He humbled himself in obedience to God and died a criminal’s death on a cross.”  (Philippians 2:8, NLT)   If our Savior was perfected through suffering, how can we expect exemption from it?   IV. Paul and the Apostles on Suffering Paul's entire ministry was marked by hardship. In 2 Corinthians 11, he lists beatings, shipwrecks, imprisonments, and sleepless nights — not as tragedies, but as badges of honor in Christ’s service. His suffering wasn't a sign of failure; it was the evidence  of faith.   “For you have been given not only the privilege of trusting in Christ but also the privilege of suffering for him.” (Philippians 1:29, NLT)   “We are pressed on every side by troubles, but we are not crushed. We are perplexed, but not driven to despair... Through suffering, our bodies continue to share in the death of Jesus so that the life of Jesus may also be seen in our bodies.”  (2 Corinthians 4:8, 10, NLT)   V. The Purpose of Suffering Suffering isn’t senseless. According to Scripture, it has several clear purposes: Refinement – Like gold in fire, faith is tested to be proven real (1 Peter 1:6–7). Discipline – Hebrews 12 shows suffering as God’s fatherly discipline. Witness – The world sees Christ most clearly when His people suffer faithfully. Perseverance and Character  – Romans 5:3–5 lays out the chain reaction: suffering produces endurance, endurance produces character, character strengthens hope.     Context Note on Romans 5:3–5 (LEB): Paul uses καυχώμεθα (kauchōmetha) – “we boast” in our suffering — not because we enjoy pain, but because we know what God produces through it.   VI. Revelation: Suffering with a Crown Suffering is not only the past and present reality of God’s people — it is the future qualifier  for reward. In Revelation, the martyrs and faithful sufferers are exalted: “I saw the souls of those who had been beheaded for their testimony about Jesus and for proclaiming the word of God... They came to life again, and they reigned with Christ for a thousand years.”  (Revelation 20:4, NLT)   “Don’t be afraid of what you are about to suffer... Remain faithful even when facing death, and I will give you the crown of life.” (Revelation 2:10, NLT)   VII. Common False Teachings Refuted “God doesn’t want you to suffer.” False. Jesus said, “You will have many trials and sorrows”  (John 16:33, NLT). “If you had more faith, you'd be healthy and wealthy.” That’s the faithless gospel . Paul had faith — and a thorn in his flesh (2 Corinthians 12:7–9). “The righteous are always protected.” Tell that to the prophets, apostles, and martyrs. Psalm 34:19 (LEB): “Many are the distresses of the righteous, but Yahweh delivers him out of them all.”  Deliverance comes — sometimes here, but always in eternity.   VIII. Encouragement and Endurance Suffering isn’t something to be chased — but when it comes, the believer can face it with joy and endurance. We’re never alone in suffering. Jesus is the High Priest who sympathizes with our weaknesses (Hebrews 4:15), and the Spirit groans with us (Romans 8:26).   “You suffered along with those who were thrown into jail, and when all you owned was taken from you, you accepted it with joy. You knew there were better things waiting for you that will last forever.”  (Hebrews 10:34, NLT)   IX. Conclusion: Suffering is Not the End The believer’s hope isn’t that suffering will disappear in this life — it’s that it won’t matter  in the next. As Paul said: “Yet what we suffer now is nothing compared to the glory he will reveal to us later.”  (Romans 8:18, NLT)   We don’t glorify pain — we glorify the God who redeems it. Suffering is temporary. Glory is eternal.

Temptation: Trials, Testing, and Triumph in Christ Introduction Temptation is often misunderstood in modern Christianity. Some view it as merely an occasional nuisance. Others resign themselves to it, saying, “I’m only human.” But the Bible treats temptation as a deeply spiritual battleground—one that every believer must engage with intentionally, not passively.   Temptation isn’t merely about resisting lust or bad behavior. It’s a much broader concept that touches every part of the Christian life: our trust in God, our endurance in trials, and our readiness to obey when it’s inconvenient. Jesus Himself was tempted. Paul described his struggle with the flesh. And James called it a blessing to endure it. But the danger is real—and the enemy is relentless.   In this section, we’ll examine the biblical teaching on temptation, with linguistic, theological, and pastoral clarity.   I. The Greek Vocabulary of Temptation Understanding the language of the New Testament gives us clarity on how temptation functions in Scripture. 1. πειρασμός ( peirasmos , Strong’s G3986) Meaning : A trial, testing, or temptation. Range : This word can mean either external testing (as in hardship) or internal enticement to sin, depending on context. Used in : “When troubles of any kind come your way, consider it an opportunity for great joy. For you know that when your faith is tested [πειρασμός], your endurance has a chance to grow.”  (James 1:2–3, NLT) Context Note: James intentionally uses the same Greek root to describe both temptation (v.13–15) and trials (v.2). The difference isn’t in the event—it’s in how we respond to it.   2. πειράζω ( peirazō , Strong’s G3985) Meaning : To test, tempt, or try. Used in : “Then Jesus was led by the Spirit into the wilderness to be tempted [πειρασθῆναι] there by the devil.” (Matthew 4:1, NLT) Context Note: The Spirit leads Jesus to be tested—but the devil is the one tempting. God permits tests, but never entices toward sin.   II. Jesus and the Wilderness Temptation Jesus’ temptation is not merely an example of resistance—it is an announcement that the Son of God has entered the human fight against sin and defeated it on our behalf.   “For we do not have a high priest who is unable to sympathize with our weaknesses, but one who has been tempted [πειρασθέντα] in every way just as we are, yet without sin.”  (Hebrews 4:15, LEB)   Context Note: Jesus was tempted “in every way”—not just in bodily appetite, but in pride, in trust, in power. His victory is total.   The wilderness episode (Matthew 4:1–11; Luke 4:1–13) shows that: Temptation is not a sign of sinfulness. Jesus was sinless and still tempted. Scripture is our sword. Jesus quoted Deuteronomy each time He resisted. Satan tempts by twisting Scripture (Matthew 4:6; cf. Psalm 91). Even truth misapplied can become a lie. Victory is possible. Jesus resisted not by divine force but through obedience, modeling our path.   III. The Progression of Temptation James gives us one of the clearest biblical descriptions of how temptation unfolds in the heart: “Temptation comes from our own desires, which entice us and drag us away. These desires give birth to sinful actions. And when sin is allowed to grow, it gives birth to death.”  (James 1:14–15, NLT)   Stages of the Fall: Desire ( ἐπιθυμία / epithymia , G1939) – The craving Enticement ( ἐξελκόμενος / exelkomenos ) – A lure or hook Sin ( ἁμαρτία / hamartia ) – The act of rebellion Death ( θάνατος / thanatos ) – Both spiritual consequence and eternal danger   This is not poetic exaggeration. It’s a forensic breakdown of how sin invades.   IV. God Does Not Tempt “And remember, when you are being tempted, do not say, ‘God is tempting me.’ God is never tempted to do wrong, and he never tempts anyone else.”  (James 1:13, NLT)   This strikes at the heart of a popular error—one that claims God arranges circumstances to cause us to fall in order to teach us something. But that’s not how Scripture portrays God.   He tests  (see Abraham in Genesis 22) but never tempts.  Testing is for growth; temptation is for destruction.   V. Common Temptations in Scripture Temptation takes many forms throughout Scripture. While the specifics change, the categories remain consistent: Lust and sexual immorality  – Genesis 39 (Joseph), Proverbs 7, 1 Thessalonians 4 Pride and self-exaltation  – Lucifer (Isaiah 14), Babel (Genesis 11), Herod (Acts 12) Greed and materialism  – Achan (Joshua 7), Judas (John 12), Ananias and Sapphira (Acts 5) Idolatry and compromise  – Golden Calf (Exodus 32), Solomon (1 Kings 11), Revelation 2–3 Unbelief and fear  – The spies in Numbers 13–14; Peter’s denial   In every case, temptation promised something “good” but ended in destruction.   VI. Theological Insight: Temptation is Not Sin Too many Christians carry guilt for being tempted. But temptation is not sin . Jesus was tempted—yet without sin. The presence of temptation does not make you unholy. But yielding to it does.   “The temptations in your life are no different from what others experience. And God is faithful. He will not allow the temptation [πειρασμός] to be more than you can stand. When you are tempted, he will show you a way out so that you can endure.”  (1 Corinthians 10:13, NLT)   This verse is a lifeline. No temptation is truly unique. No sin is inevitable.   VII. Fighting Back: Our Weapons Against Temptation The Word of God  – Ephesians 6:17; Matthew 4:1–11 Prayer – “Watch and pray so that you will not fall into temptation.”  (Mark 14:38, NLT) The Holy Spirit  – Galatians 5:16, “Walk by the Spirit, and you will not carry out the desire of the flesh.”  (LEB) Accountability – James 5:16, Galatians 6:1–2 Fleeing when needed  – 2 Timothy 2:22, “Run from anything that stimulates youthful lusts.”  (NLT)   VIII. False Teachings Refuted “God tempted me.”  – Refuted by James 1:13 “Temptation means I’ve already sinned.”  – Refuted by Jesus’ own life “It’s too strong for me.”  – Refuted by 1 Corinthians 10:13 “I was born this way.”  – Refuted by James 1:14–15 (Desire does not justify disobedience)   IX. Conclusion: Trials That Prove Faith Temptation is not just a hurdle to be avoided. It’s a furnace where faith is tested and refined. We do not overcome temptation by white-knuckled willpower, but by relying on the One who already overcame it all.   “Because he himself suffered when he was tempted, he is able to help those who are being tempted.”  (Hebrews 2:18, LEB)   Let temptation drive you not toward shame—but toward Christ.