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The New Testament Authors Reaffirm All of the Ten Commandments (except the Sabbath Commandment) The Ten Commandments are found in Exodus 20:1–17  (and restated in Deut. 5:6–21 ). Although Jesus talks about the Sabbath commandment in the Gospels, the New Testament authors never quote or affirm the Sabbath commandment as something applicable to new covenant Christians. But they quote or allude to the other commandments quite often. 1. The First Commandment You shall have no other gods before me. ( Ex. 20:3 ) The idea that God must have first allegiance in our lives is implied by the greatest commandment: “ You shall love the Lord your God  with all your heart and with all your soul and with all your mind” ( Matt. 22:37 ; see also Jesus’s reply to Satan in Matt. 4:10 ). This commandment is also affirmed when Paul points out how people sinned when they “worshiped and served the creature rather than the Creator” ( Rom. 1:25 ) and when the New Testament writers frequently condemn idolatry (see 1Cor. 5:10–11; 6:9; 10:7, 14; Gal. 5:20 ; Eph. 5:5 ; Col. 3:5 ; 1 Thess. 1:9 ; 1 John 5:21 ; Rev. 9:20; 16:2; 20:4; 21:8; 22:15 ; see also Acts 12:23 ). 2. The Second Commandment You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them, for I the Lord your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments. ( Ex. 20:4–6 ) This command against carved images made as idols was affirmed when Paul was in Athens and “his spirit was provoked within him as he saw that the city was full of idols ” ( Acts 17:16 )—here, not idols of the heart but physical carved images. This command is also affirmed when Paul says that Gentiles “exchanged the glory of the immortal God for images  resembling mortal man and birds and animals and creeping things” ( Rom. 1:23 ). In addition, many of the passages cited under point (1) above could fit in this category as well, since in most cases people were worshiping physical objects that represented deities.   3. The Third Commandment You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes his name in vain. ( Ex. 20:7 ) Paul affirms the evil of dishonoring God’s name when he says of the Jews who do not believe in Christ, “the name of God is blasphemed  among the Gentiles because of you” ( Rom. 2:24 ). Such blasphemy that dishonors the name of God is also identified as a sin in 1 Timothy 1:13, 20 ; James 2:7 ; 2 Peter 2:12 ; Jude 10 ; Revelation 13:1, 5, 6; 16:9, 11, 21; 17:3 ; compare the prohibition against “corrupting talk” in Ephesians 4:29 . 4. The Fourth Commandment Remember the Sabbath day, to keep it holy. Six days you shall labor, and do all your work , but the seventh day is a Sabbath to the Lord your God. On it you shall not do any work, you, or your son, or your daughter, your male servant, or your female servant, or your livestock, or the sojourner who is within your gates. For in six days the Lord made heaven and earth, the sea, and all that is in them, and rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy. ( Ex. 20:8–11 ) The command to rest on the Sabbath day is never repeated as an obligation for Christians after the beginning of the new covenant at the time of Christ’s death. However, there is another part to the commandment. This commandment also requires that God’s people work: “Six days shall you labor, and do all your work” ( Ex. 20:9 ). There are New Testament commands that reflect this requirement, such as Ephesians 4:28 : Let the thief no longer steal, but rather let him labor, doing honest work with his own hands , so that he may have something to share with anyone in need. Similar commands for Christians to engage in productive work are found in 1 Thessalonians 4:11–12 and 2 Thessalonians 3:6–12 . (However, there is nothing particularly innovative about a command to work, since God commanded Adam and Eve to “subdue” the earth [ Gen. 1:28 ], and he put Adam in the garden “to work it and keep it” [ Gen. 2:15 ].) 5. The Fifth Commandment Honor your father and your mother, that your days may be long in the land that the Lord your God is giving you. ( Ex. 20:12 ) Paul quotes this commandment explicitly in Ephesians: Children, obey your parents in the Lord, for this is right. “Honor your father and mother” (this is the first commandment with a promise), “that it may go well with you and that you may live long in the land.” ( Eph. 6:1–3 ) Other passages in the New Testament also affirm the validity of a moral requirement to honor one’s father and mother (see Rom. 1:30 ; 1 Tim. 1:9 ; 2 Tim. 3:2 ; see also Jesus’s teaching in Matt. 15:4; 19:18 ). 6. The Sixth Commandment You shall not murder. ( Ex. 20:13 ) “Murder” is listed many times among catalogs of various sins in the New Testament (see Rom. 1:29; 13:9 ; 1 Tim. 1:9 ; James 2:11; 4:2 ; 1 John 3:12, 15 ; Rev. 9:21; 16:6; 18:24; 21:8; 22:15 ; see also Jesus’s teaching in Matt. 5:21–26; 15:19; 19:18 ). 7. The Seventh Commandment You shall not commit adultery. ( Ex. 20:14 ) Paul quotes “You shall not commit adultery” among the commandments that are summed up in the love command in Romans 13:9 . James also quotes this commandment directly ( James 2:11 ). But if we understand this commandment to forbid not only adultery in the narrow sense but sexual immorality in a broader sense, then many other passages in the New Testament reflect this moral standard and prohibit immoral sexual conduct (see Rom. 1:26–27; 2:22 ; 1 Cor. 5:1–5; 6:9, 13–20; 7:2; 10:8; Gal. 5:19 ; Col. 3:5 ; 1 Thess. 4:3 ; 1 Tim. 1:10 ; Heb. 12:16; 13:4 ; James 2:11 ; 2 Pet. 2:14 ; Jude 7 ; Rev. 2:20–22; 9:21; 14:8; 17:1–5; 18:3; 19:2; 21:8, 22:15 ; see also Jesus’s teaching in Matt. 5:27–28; 15:19; 19:9, 18 ). 8. The Eighth Commandment You shall not steal. ( Ex. 20:15 ) Paul quotes this commandment directly in Romans 13:9 , his summary of moral requirements that are fulfilled in the command to love one’s neighbor. He also echoes this command when he says, “Let the thief no longer steal” ( Eph. 4:28 ). But several other verses also prohibit theft of various kinds (see Rom. 2:22 ; 1 Cor. 5:11; 6:10 ; Heb. 10:34 ; Titus 2:10 ; James 5:4 ; Rev. 9:21 ; see also Jesus’s teaching in Matt. 15:19; 19:18 ). 9. The Ninth Commandment You shall not bear false witness against your neighbor. ( Ex. 20:16 ) Although this commandment is not quoted explicitly in the New Testament, if we understand it to be a general prohibition against speaking falsehood, then there are several passages that affirm this moral standard, beginning with the judgment on Ananias and Sapphira for lying to the Holy Spirit in Acts 5:1–11 . And Paul says to the Ephesians, “Having put away falsehood , let each one of you speak the truth with his neighbor” ( Eph. 4:25 ). Commands against speaking falsely, especially about other people, are found in Romans 1:30 ; Ephesians 5:3–4 ; Colossians 3:8–9 ; 1 Timothy 1:10; 5:13 ; James 4:11 ; 1 John 1:6; 2:4, 21, 27; 2 John 7 ; Revelation 21:8; 22:15 ; see also Jesus’s teaching in Matthew 5:37; 15:19; 19:18 . 10. The Tenth Commandment You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor’s. ( Ex. 20:17 ) Paul quotes the command “You shall not covet” as something that is summed up in the commandment, “You shall love your neighbor as yourself” ( Rom. 13:9 ). He also quotes this command in Romans 7:7  as teaching him what it was to covet, thereby awakening more sin and being used by sin to produce in him “all kinds of covetousness” ( Rom. 7:8 ). The sin of coveting is also mentioned elsewhere (see Rom. 1:29 ; Col. 3:5 ; 1 Tim. 6:5–10, 17–18 ; Heb. 13:5 ; James 4:2 ; 2 Pet. 2:14 ; see also Jesus’s teaching in Luke 12:15 ). Not all of these passages use the word covet, but all contain the idea that it is sinful to have our hearts set on greater riches than God has entrusted to us. What shall we conclude from these numerous New Testament affirmations of nine out of ten of the moral standards found in the Ten Commandments (plus the work aspect of the Sabbath command)? It would not be correct to conclude that the New Testament authors thought these commandments were binding for Christians because they were part of the Mosaic covenant. That line of thinking would contradict the other passages that so clearly teach that the Mosaic covenant has been terminated and that the new covenant is now in effect (see discussion above). It is better to conclude that the New Testament authors, guided by the teachings of Jesus and by the further leading of the Holy Spirit after Jesus’s ascension into heaven, understood that God, in his wisdom, placed within the Ten Commandments some broad principles that would not only teach the people of Israel what kind of conduct is pleasing or displeasing to him, but would also be useful for teaching others outside of Israel , and throughout all history, about such conduct. In short, the Ten Commandments radiate God’s wisdom for all of human history. Bruce Waltke points out that, even within the original context of Exodus, “The Ten Commandments are the most important teachings of the old covenant for several reasons,” including the fact that they are given first at the establishment of the covenant; they alone are given directly by God rather than through Moses; they alone are deposited in the ark of the covenant; they are not restricted to geography or history; they are referred to as “the covenant” ( Deut. 4:13; 9:9, 11 ); and they are addressed personally to each individual within the whole Jewish nation using second-person singular verbs. Waltke says: The Ten Commandments are not bound by time and space. Thus, the Ten Commandments cannot be relativized to culture. They apply to all people of all nationalities and all time periods. They express God’s fundamental moral stance. In one remarkable paragraph, Waltke explains how the Ten Commandments are grounded in the order that God established at creation: The creation narratives undergird the Ten Commandments, which epitomize the ethics of Israel’s faith and mold the judicial system of Judeo-Christian nations. The narrative affirms the priority of the one true God, demanded by the first commandment. It also affirms that he exists apart from and is sovereign over all creation; thus, to reimage him in the form of an idol or as the goddess Sophia, as prohibited by the second commandment, is a detestable distortion of his glorious person. This sublime God will not tolerate the attaching of his glorious name to anything false; this truth supports the third commandment. The stipulation of the Sabbath in the fourth commandment is predicated on the day of rest in the climax of creation. Murder is prohibited because humans are made in the image of God, which gives them dignity. The ban on adultery is based on the moral order established by God, who gave Adam only one wife. The Creator gave the arable soil to all humanity to provide them with food and wealth ( Gen. 1:29 ). To steal from the community what rightly belongs to all or to steal from an individual what that person has lawfully earned as his or her wage from working the creation must not be tolerated. One must also protect the reputation of every human being, for all are made in God’s image. We could add that, in addition to the creation narratives, the subsequent chapters in Genesis show the moral wrong involved in several of these sins, such as murder ( Gen. 4:8–10; 9:5–6 ), adultery ( Gen. 12:17; 34:2; 39:9 ), and stealing ( Gen. 31:9 ). Therefore, prior to the Mosaic covenant , many of the moral standards found in the Ten Commandments found earlier expression in the historical narratives of Genesis. It is also significant to notice what is not affirmed by the New Testament authors as a moral standard for Christian conduct in the new covenant. We find no affirmation of circumcision, the sacrifices of the Mosaic Law, the Sabbath commandment (interestingly), the Jewish holidays and festivals, the food laws, the laws related to purity of clothing, and the laws regulating farming practices. We find no hint of a desire for the civil government to establish laws regarding religious activities, and no encouragement for Christians to form a separate nation or any separate political entities. It is best to conclude that the New Testament authors reaffirmed the moral standards found in nine of the Ten Commandments, not because they thought that some parts of the Mosaic covenant remained in force, but because they saw in these commandments clear statements of conduct that is pleasing to God for all people, for all of life. This article is adapted from   Christian Ethics: Living a Life That Is Pleasing to God   by Wayne Grudem.

God’s Specific Promise The book of Matthew provides us with one of the most familiar accounts in the Bible of the birth and infancy of Jesus: Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem, saying, “Where is he who has been born king of the Jews? For we saw his star when it rose and have come to worship him.” When Herod the king heard this, he was troubled, and all Jerusalem with him; and assembling all the chief priests and scribes of the people, he inquired of them where the Christ was to be born. They told him, “In Bethlehem of Judea, for so it is written by the prophet:       ‘And you, O Bethlehem, in the land of Judah,  are by no means least among the rulers of Judah;       for from you shall come a ruler who will shepherd my people Israel.’” ( Matt. 2:1–6 ) Don’t let the familiarity of this account cause you to rush over its hope-giving glory. When Herod went to Old Testament scholars to inquire where the promised Messiah was to be born, they had no problem answering. They immediately quoted Micah 5:2 . Now, pause and think about this for a moment. It’s not just that the Messiah’s birth was promised in a general, nonspecific way. The promise of God, made through the prophet Micah many generations before, was specific—down to the exact town in which he would be born. The King of kings wouldn’t have a regal birth in a royal palace in Jerusalem, with an adoring court at his cradle. No, the hope of the world would be born in the town of Bethlehem to a mother and father who were far from the royalty of that day. Every detail of Jesus’s birth was part of God’s plan before the foundations of the earth were set in place. So the promises and prophecies of his birth were detailed and specific. God is not like a fortune teller, delivering a safe, generic prediction. No, these promises were made by the Lord of heaven and earth, who rules everything, everywhere, all of the time. You see, the promises of God are only as good as the extent of his sovereignty, because he can guarantee the delivery of his promises only in situations over which he has rule. Because he rules everything, everywhere, all of the time, however, his promises are specific and rock-solid. The specificity of God’s promise about where the Messiah would be born is a picture of how infinitely confident God is in his own ability to do whatever he has said he will do, wherever he said he will do it, and whenever he knows the time is right. You can bank on and build your life upon the promises of God. He has the power, willingness, and authority to do everything he has promised to do. It is so good to know today that you can absolutely trust that he will do what he has said he will do. This article is adapted from   Everyday Gospel: A Daily Devotional Connecting Scripture to All of Life   by Paul David Tripp.

Given the importance of kingdom in the message of Jesus, let’s briefly review this concept. A kingdom is a society of people with a structure in which there is one person, a king or queen, to whom all of the citizens offer loyalty, service, and respect. The sovereign’s part of this relationship is to provide care, protection, and service for the good of the people. It has always been understood that the welfare of a leader rests upon the welfare of the people. The kingdom of God is exactly like that. It is a society of persons where there is love, service, and respect for the king; and there is care, protection, and service for those who live in the kingdom. When we speak of the kingdom of God, we are speaking of a kingdom which works more like a family or a well-functioning neighborhood, where people really do love one another and care for each other. This kingdom is the range of God’s effective will—or simply God acting in this world—where what he wants done is done. Jesus’ teaching showed us that the kingdom of God is not a thing of times and places; it is a thing of the heart. It is a life that is lived in vital connection with God himself. Unlike the kingdom of God, human government functions on principles of force, deception, brutality, and the power of death. All human governments have the power of death, but what they lack is the power of life. This is what the kingdom of God has: the power of life. Human governments can kill. God’s government gives life. This life is based upon the new birth that is an entry into the kingdom of God. We are invited to bring our lives into the eternal life of God in his everlasting kingdom, being mindful that eternity is already in progress; it is not something that will start later. The only biblical definition of eternal life is this: “Now this is eternal life, that they know You, the only true God, and Jesus Christ, whom You have sent” (John 17:3). To “know You” is an interactive relationship in which everything we bring into that relationship becomes eternal. When we live in the kingdom of God by the Spirit of God, our lives are constantly overflowing with goodness and mercy. We do not make this happen. It is a gift, and we receive it. It is not “eating and drinking, but righteousness, peace and joy in the Holy Spirit” (Romans 14:17), which is not humanly possible. The best advice about how to go to heaven is to go now by living your life with God. That is what Jesus was saying when he preached, “Repent, for the kingdom of heaven has come near” (Matthew 4:17). The kingdom of God constantly renews us; it comes to us where we are. It is always “near,” present with us. When the Bible speaks of heaven, it means God acting in this world—right here, right now. This is real life. That is why Jesus said, “Seek first his kingdom and his righteousness, and all these things will be given to you as well” (Matthew 6:33). Adapted from The Scandal of the Kingdom  by Dallas Willard.

The prophet Habakkuk lived at a time and in a world with many similarities to our own. There were frightening international tensions, the decline of one superpower and the rise of another, attendant anxiety and fear among smaller nations that tended to get trampled in the conflicts, and the confusion of political alignments and alliances. And, at the same time, the fracturing of moral and religious bonds and traditions were plaguing Judah’s own society with social dissolution and degradation. It was a bad time. It was a baffling time. It was a world that was hard to understand. What did Habakkuk have to say about this situation? More importantly, what did God have to say about it? Habakkuk’s Unsettling World “Confusing” is a mild word for the state of the world during Habakkuk’s life. It was a time filled with international, political, religious, and moral chaos and rampant unchecked evil. Internationally. For several decades, the whole world of the ancient Near East had been in turmoil, with one empire collapsing and another rising to take its place. All of this was generating great fear and uncertainty, especially among the smaller nations who, like Judah, had got caught up in the rivalry of the great powers of Egypt and Mesopotamia. Habakkuk turns to God in the midst of that world—a world he could not understand—with those fears and questions tormenting his mind. Nationally. Although King Josiah had made valiant efforts to bring about reformation in Judah, the country was still suffering the long-term legacy of the evil reign of King Manasseh (reigned 687–640 BC). During that long reign, the people had slid into increasing idolatry and evil practices of all kinds. Even though Josiah had achieved some major reforms and purged the nation of the outward trappings of other gods, he was soon followed by his son Jehoiakim, who tragically reversed Josiah’s policies and behaved in arrogant, ostentatious, and oppressive ways. It was probably during the reign of Jehoiakim when Habakkuk asked his questions. Socially and economically. There was increasing poverty, social inequality, sexual dysfunction, arrogant exploitation by the “elite,” dispossession, and all the suffering that went with loss of land and security (cf. Jeremiah 7  and 22 ). The country of Judah was descending into a spiral of increasing degradation and wickedness, while the perpetrators of these ills were boldly getting away with it. That was the trigger for Habakkuk’s opening complaint to God. Religiously. There was a mixture of syncretistic worship of other gods (Jeremiah 2) and concurrently a paradoxically dangerous complacency in the assurance that Yahweh, the God of Israel, would always defend his city. God’s people thought they would be safe as long as they carried on their worship in the Lord’s temple, for God would never allow his own temple to be destroyed. How wrong they were (Jeremiah 7)! Politically. Because the international scene was so turbulent, the political alignment of Judah oscillated back and forth. There was apparently constant conflict between the anti-Babylonian and pro-Babylonian parties in Jerusalem. The prophet Jeremiah suffered badly at the hands of the former party for going around saying that God had raised up Nebuchadnezzar (as God had told Habakkuk) and that the best thing to do for the moment was to submit to that king. This was subversive speech and it made Jeremiah very unpopular, to say the least. In fact, Jeremiah narrowly escaped lynching and murder more than once. Other prophets were not so fortunate—check out Uriah ( Jeremiah 26:20–23 ). Speaking truth to power was dangerous! Habakkuk Sought God in His Confusion What are the things that God ought to be doing something about, but isn’t – Habakkuk has a list! Why do you make me look at injustice?   Why do you tolerate wrongdoing?Destruction and violence are before me;   there is strife, and conflict abounds. (1:3) Habakkuk reels off six different words for social evils of all sorts—injustice, wrongdoing, destruction, violence, strife, conflict. These are the social outworkings of sin. The kind of things that embed themselves in the structures and practices of fallen human societies. The word “violence” ( hamas ) is a key word in this book. It occurs six times, including in the list in Habakkuk 1:3. In 1:2, it is a kind of yell—a cry for help. How long, Lord, must I call for help,but you do not listen?Or cry out to you, “Violence!”but you do not save? ( Habakkuk 1:2) It’s like the shout of somebody witnessing a brutal attack on some innocent victim nearby and shouting out, hoping that others, or the police, will come to intervene. Habakkuk’s Dilemma The God Habakkuk knows and worships and trusts is Yahweh. Yahweh is the just and compassionate God who characteristically listens and saves. Yahweh is the God who hears the cry of the victims of violence and saves them. All the old stories of Israel’s history illustrate this truth. Many psalms celebrate it. Right now, God does not seem to be listening nor saving. These are the two things that God has done in the past, that God can do at any time, that God should do . . . but is not doing now. God is neither listening to Habakkuk nor saving the victims of violence. Here, then, is the challenge of verse 2. It seems there is a contradiction between what Habakkuk knows and believes about God from the stories, the Scriptures, and the worship songs of his people on the one hand and the present reality that surrounds him on the other. There is a clash between what he believes and what he sees. And God has been silent and inactive for so long. How much longer do Habakkuk (and others) have to cry out before God hears and saves them? God’s Response The answer that God gives to Habakkuk’s opening question is rather anticlimactic, it would seem. In essence, God says, “Wait for it. Be patient . . .” – For the revelation awaits an appointed time;   it speaks of the end    and will not prove false.Though it linger, wait for it;   it will certainly come    and will not delay. (Habakkuk 2:3) What God is about to reveal may take a long time before it all takes place, but “it will certainly come.” God’s sovereign purpose in history will be accomplished. That’s because God does not tell lies, and his word will always accomplish what God sends it to do ( Isaiah 55:10–11 ). Taking the Long View Habakkuk rehearses in vivid poetry some of the great episodes of the story of his own people Israel—those mighty saving acts of God in their past. We should draw hope from not only knowing the story so far (from the Bible), but also from knowing where the story leads and how it ends. Like Habakkuk, we need the courage of discernment—to know and trust that God remains sovereign in the world of history and nature. We need to listen to the news with this perspective in mind. “Look at the nations and watch . . .” ( 1:5 ). Watch out for God at work. Discern the mustard seeds of the kingdom of God. Join Joseph in recognizing—sometimes with the hindsight which then strengthens our confidence in the unknown future—that even things that are intrinsically evil (and were intended by their perpetrators to be so) can be the means by which the overruling sovereign God can bring about that which is good ( Genesis 50:20 ). We may not know how or when, but the Judge of all the earth will ultimately do what is right—either within history in his acts of judgment and redemption or ultimately in the great rectification of the final judgment. God will deal with all wrongs and put all things right before he makes all things new in the new creation. Trust me, says God. Go on living by faith—faith in the sovereign justice of God as well as in the sovereign grace of God. Are we allowing the big picture, whole-Bible story to strengthen our faith and generate our joy, even in the midst of a threatening world around us? Habakkuk’s Direct, Honest Prayer Habakkuk stands among the many in the Bible, including many in the book of Psalms, who cry out to God in lament and protest at the evil they see all around them. But do we? Or do we just complain and protest to one another? We can and should pray for our rulers to come to repentance and salvation and to do justice. And we can follow the example of the psalmists who appealed to God against wickedness in high places on behalf of those who suffer the consequences. Looking Forward with Hope, Joy, and Strength Habakkuk’s mission was to expose and oppose all the idolatry that produces injustice, violence, and suffering and to call people to repentance. At the end of the book, we find Habakkuk still shaking with fear, because God has shown him what lies ahead in the immediate future. However, we also find Habakkuk strengthened in faith. He is determined to be among the righteous who will put their trust in God and go on living by faith ( 2:4 )—no matter what. In these famous closing words, Habakkuk makes three amazingly strong resolutions: I will wait. . . . I will rejoice. . . . I will run. He plans to get on with his mission, with energy and determination, in the strength of his Sovereign Lord: Though the fig tree does not bud   and there are no grapes on the vines,though the olive crop fails   and the fields produce no food, though there are no sheep in the pen   and no cattle in the stalls, yet I will rejoice in the LORD,   I will be joyful in God my Savior.The Sovereign Lord is my strength;   he makes my feet like the feet of a deer,    he enables me to tread on the heights.) (Habakkuk 3:17-19) May we live in the example of Habakkuk with the obedience of faith, knowing the Sovereign Lord is the source of our hope, joy and strength. Content adapted from Hearing the Message of Habakkuk  by Christopher J. H. Wright .

What Is Known “But in those days, after that tribulation, the sun will be darkened, and the moon will not give its light, and the stars will be falling from heaven, and the powers in the heavens will be shaken. And then they will see the Son of Man coming in clouds with great power and glory. And then he will send out the angels and gather his elect from the four winds, from the ends of the earth to the ends of heaven.” ( Mark 13:24–27 ) “But concerning that day or that hour, no one knows, not even the angels in heaven, nor the Son, but only the Father. Be on guard, keep awake. For you do not know when the time will come.” ( Mark 13:32–33 ) What is known about “that day” can be summarized under five headings. First, Jesus’s second coming will be obvious.  When Christ returns, all “the powers in the heavens will be shaken” ( Mark 13:25 ): the sun (“The sun will be darkened”) and the moon (“The moon will not give its light”) will turn off, followed by the stars’ “falling from heaven” ( Mark 13:25 ). These are all obvious indications that something important is afoot. So too is the new and spectacular light show that will fill the universal dark void: “And then they will see the Son of Man coming in the clouds” ( Mark 13:26 ). The darkness is set in contrast to the heavenly “sign” of the Son of Man ( Matt. 24:30 ). We are told that Jesus will descend from heaven (“coming in clouds”) and that this coming will be “with great power and glory” ( Mark 13:26 ). Mark states, “And then they will see” ( Mark 13:26 ); Matthew tells us that the “they” are “all the tribes of the earth” ( Matt. 24:30 ), everyone from every nation who is alive on that day. But how will everyone alive then, from different parts of the globe, see Jesus at the same time? Perhaps our Lord is speaking metaphorically. If so, the point still stands. His return will be obvious. No one will miss it. But if he is speaking literally, then the scene is more remarkable. Think about it. How will everyone see him in the dark—without the light of the sun, moon, or stars? The answer is that the “light of the world” ( John 8:12 ) needs no lesser lights to line his way (cf. Rev. 22:5 ). Second, Jesus’s second coming will be awesome.  Notice that Jesus uses his favorite title for himself in relation to his second coming. It is the “Son of Man” ( Mark 13:26 ) who will be riding upon the clouds. This title is linked to Daniel 7:13–14  and relates to Jesus’s divinely bestowed authority. In that chapter the Ancient of Days grants the Son of Man a glorious and everlasting kingdom. That is awesome. Jesus will return as the Son of Man, the one who has been granted all authority over all creation ( Mark 2:10, 28 ; cf. Matt. 28:18 ). Other details also highlight the awesomeness of Christ’s return. In fact, nearly every phrase of Mark 13:24–27  is brimming with this theme. When Jesus says, in verse 24, “But in those days . . . the sun will be darkened, and the moon will not give its light,” he is not talking about a double eclipse; when he mentions in verse 25 “the stars . . . falling from heaven,” he is not talking about a divine firework show that starts with a few shooting stars. Rather he is talking about all the great lights created on day four of creation turning off for good. They will turn off because, as I said, a new and spectacular light show fills the universal dark void: “The Son of Man coming in the clouds” ( Mark 13:26 ). Whatever that awesome cosmic upheaval will look like, it will make Haley’s Comet look like two Boy Scouts rubbing sticks together to make a spark. The second coming will be awesome. Third, Jesus’s second coming will bring relief to the righteous; it will be a day of vindication for God’s people.  The image of God’s messengers’ (“the angels”) gathering God’s people (“his elect”) from the whole earth (“from the ends of the earth”) and throughout the highest heavens (“to the ends of heaven,” Mark 13:27 ) is an image not only of God’s power but of his grace. For those who have persevered through persecution (see Mark 13:9–13 ) final vindication will come with the coming Son. My first sermon as a pastor was on September 16, 2001, five days after 9/11. My preselected passage was Revelation 19:11–21 . I preached a sermon on Jesus’s coming as savior and judge, and I began the sermon like this: Vengeance has its place in the Christian faith. And it holds not an insignificant, unnecessary, or minor role in our salvation. It is as foundational and as crucial as the biblical concepts of grace, mercy, love, and forgiveness because at its center stands our Lord Jesus Christ. When most of us think of Jesus we rarely picture him, as the book of Revelation does, as a holy king, righteous judge, and victorious warrior. In our minds, we have little trouble imagining him as a baby wrapped in swaddling clothes, as a child teaching in the temple, as a man miraculously walking on water, and as a dying savior. But we struggle to envision Jesus as a mighty conquering king—muscular, fierce, relentless, and vengeful. One reason we may have this difficulty is due either to our ignorance or to our misunderstandings concerning Christ and his second coming. On the one hand, we may simply be uninformed of the details of Christ’s return; on the other hand, we may be able to recite some of the facts of the second coming, yet fail to comprehend its ultimate objective. The objective of Jesus’s second coming is salvation. Jesus comes to save his people, and he does so in part by judging those who are not his people. Salvation and judgment are linked. We need to know that Jesus’s second coming will bring relief to the righteous, and we need to praise God for that. Fourth, Jesus’s second coming is certain, as he makes clear in Mark 13:30–31 :  “Truly, I say to you, this generation will not pass away until all these things take place. Heaven and earth will pass away, but my words will not pass away.” In the immediate context (see Mark 13:5–23 ) Jesus predicts the destruction of the temple emphatically (“Truly, I say to you,” Mark 13:30 ), and sure enough the temple is toppled. Of course, what Jesus says in verses 30–31 we can apply to every word Jesus said. A number of times in the last five years I have given a talk titled “Why I Am a Christian.” I give four reasons. I talk about Jesus’s irresistible call on my life, the alluring paradox of Jesus’s claims and character, and how Jesus has dealt with and will deal with the three universal problems humans face: sin, death, and injustice. I also talk about the power of his words. Nearly two thousand years ago Jesus said, “Heaven and earth will pass away, but my words will not pass away” ( Mark 13:31 ). What does history make of this bold statement? Is it true or false? It is true. It is historically verifiable. Let us say there are forty million local churches around the world where over two billion Christians gather each Sunday. In most of those churches, even the unorthodox ones, the words of Jesus are being read and taught. Christians, and some non-Christians, each Sunday morning seek afresh to understand and apply what Jesus said. Can we say this of the words of Socrates, Cicero, Julius Caesar, or Winston Churchill? No! This is not true of any philosopher or politician, and it certainly is not true of celebrities. People are not gathering together each week to try to understand and apply what John Lennon sang or said. Back to the point. If Jesus’s words are more permanent than the ground below or the sky above (“Heaven and earth will pass away, but my words will not pass away,” Mark 13:31 ), and if Jesus has a proven track record on a massive prediction in world history—the destruction of the temple (“This generation,” that of his apostles, “will not pass away until all these things take place,” Mark 13:30 )—then we can trust that what he says about his return, and the events surrounding it, will likewise occur. That certainty takes us to the fifth fact. We know the second coming will be (1) obvious, (2) awesome, (3) a day of vindication for God’s people, and (4) certain. The fifth fact follows: (5) since the temple has been destroyed, we must know that Jesus’s return is imminent.  This is what our Lord says with his parabolic teaching in Mark 13:28–29 : “From the fig tree learn its lesson: as soon as its branch becomes tender and puts out its leaves, you know that summer is near. So also, when you see these things taking place, you know that he is near, at the very gates.” Here either Jesus is talking indirectly about his second coming, saying in effect, “As soon as the temple falls, know that there is a possibility, at any time, for my return.” Or, more likely, in these verses Jesus returns to speaking directly about the destruction of the temple and what his earliest followers should do. As soon as they hear the rumble of the Roman troops as they shake the foundation of the holy city (a sign as obvious as a fig tree in spring spouting leaves), they need to do everything Jesus has taught in verses 5–23. So here is how I understand verse 29: “When you see these things taking place [the desolation and destruction of the temple], know that he [or “it,” i.e., “that tribulation”] is near, at the very gates.” Whatever the case, what Jesus is doing throughout the Olivet Discourse is what scholars call “prophetic foreshortening.” What that means is that Jesus, like the prophets, speaks of two events—one in the near future and another in the distant future—as though they will happen close to each other. For example, Isaiah speaks of the destruction of Babylon in the same breath as he does the final day of the Lord, as though there were one day of divine judgment (“the day of the Lord”) when we know there will be two. The analogy often used to explain this teaching technique or unique genre is that of a mountain range. If we looked at a mountain range from a distance, it might appear that two peaks were close to each other when in fact they were miles apart. Likewise, Jesus speaks of two mountaintops—the destruction of the temple and his return—as though they were close together when, in reality, they are thousands of years apart. What to Do in Light of Such Knowledge In light of those five facts, especially the last one, what are we to do? Jesus tells his disciples and us in Mark 13:33–36 . He begins with two similar exhortations: “Be on guard” and “Keep awake” ( Mark 13:33 ). He then says why, reiterating the point of Mark 13:32 : “For you do not know when the time will come” ( Mark 13:33 ). Next, he illustrates, “It is like a man going on a journey, when he leaves home and puts his servants in charge, each with his work, and commands the doorkeeper to stay awake” ( Mark 13:34 ). That story then morphs into an admonition, one we have heard before: “Therefore stay awake—for you do not know when the master of the house will come, in the evening, or at midnight, or when the rooster crows, or in the morning—lest he come suddenly and find you asleep” ( Mark 13:35–36 ). This admonition is universal, given to both Jesus’s first followers and all since: “And what I say to you I say to all: Stay awake” ( Mark 13:37 ). Here then is the logic to Jesus’s call to vigilance: if no one knows the time of Christ’s return (“Concerning that day or that hour, no one knows,” Mark 13:32 ; “You do not know when the time will come,” Mark 13:33 ), then the hour-by-hour application should be readiness (“Be on guard,” Mark 13:33 ) and wakefulness (“Keep awake,” Mark 13:33 ; “Stay awake,” Mark 13:34, 35, 37 ). The objective of Jesus’s second coming is salvation. This article is adapted from   Expository Reflections on the Gospels, Volume 3: Mark   by Douglas Sean O’Donnell.

Sola Fide No Christian denies that justification is by faith. That is an obvious biblical teaching. The controversy is about whether justification is by faith alone ( sola fide ). In Roman Catholic theology, justification is a process begun at baptism, after which we are obliged to cooperate with grace in hopes of receiving a favorable verdict from God at the end of our lives. “The Protestant doctrine of justification by faith alone contradicts Scripture,” writes Peter Kreeft, a winsome and articulate spokesman for Catholic theology. Nevertheless, argues Kreeft, Protestant theology reminds us “that none of us can deserve heaven” and that if God were to ask us why he should let us into heaven, “our answer should not begin with the word ‘I’ but with the word ‘Christ.’ ” Don’t overlook the word begin in that sentence, because works do eventually enter into the equation. Later Kreeft writes, “To the world’s most practical question, ‘What must I do to be saved?’, God has given us clear answer: Repent, believe, and live in charity.” That’s what Kreeft means when he says that justification is not by faith alone. By contrast, the Bible stresses that we are justified by faith apart from works of the law ( Rom. 3:28 ). “For by works of the law no human being will be justified in his sight” ( Rom. 3:20 ). “We know that a person is not justified by works of the law but through faith in Jesus Christ” ( Gal. 2:16 ). “It is evident that no one is justified before God by the law, for ‘The righteous shall live by faith’ ” ( Gal. 3:11 ). In short, the righteousness by which we are acquitted comes through faith in Christ, not through the law on account of our own righteousness ( Phil. 3:9 ). It is important to note that faith is not itself virtuous. Faith is not the basis or the ground by which we are justified, as if the righteous act of believing outweighs all our unrighteous deeds. Faith has value because of the object to which it connects us. Think of skating on a frozen pond. Faith is the means by which we get out on the ice, but it is not the reason we do not sink. We are kept out of the dangerous water below by the object of our faith. It is the thickness of the ice that saves us. To put it in Aristotelian terms, faith is the instrumental cause of our justification. “We compare faith to a kind of vessel,” Calvin writes, “for unless we come empty and with the mouth of our souls open to seek Christ’s grace, we are not capable of receiving Christ.” Faith is the outstretched empty hand ready to receive Christ and all his benefits. The act of believing, in itself, does not save. Faith “is only the instrument by which we embrace Christ our righteousness” (BC Art. 22). Finally, we should be clear that although we are justified by faith alone, the faith that justifies is never alone. Good works do not contribute to the root of our justification, but they must be found as fruit of our justification. As Turretin observes, “it is one thing for works to be connected with faith in the person of the justified; another, however, in the matter of justification.” In other words, sinners are not justified by works, but works will always be evident in the lives of justified sinners. The book of James seems to repudiate the Protestant doctrine of sola fide . How does Romans 3:28  (“For we hold that one is justified by faith apart from works of the law”) square with James 2:24  (“You see that a person is justified by works and not by faith alone”)? This seems like a plain contradiction. Paul thinks we are justified by faith alone; James thinks we are justified by faith and works. No wonder Luther once called James a “right strawy epistle.” Rightly understood, however, there is no contradiction between Paul and James. Here are five reasons why. James and Paul are addressing different concerns. The foolish person in James 2:20  is not the apostle Paul. James was likely written before Paul’s letters to the Romans or Galatians. They are dealing with different issues. Paul is asking the question, “How are we right with God?” James is asking, “What does genuine faith look like?” For Paul the issue is: “How do Gentiles get into the church?” For James the issue is: “Why are people not caring for their brothers and sisters in the church?” James’s argument presupposes the importance of faith. The necessity of faith is presumed in verse 17 and in verse 20, and again in the example of Abraham in verses 22 and 24. James does not want faith to be supplanted  by works or even supplemented  by works. He wants faith to be demonstrated  by works. The equation in James is not “faith plus works equals justification.” The equation is “faith minus works does not  equal justification.” Think of salvation as F(aith)=J(ustification)+W(orks). Paul says, “Don’t you dare put ‘W’ on the left side of the equation.” James says, “Don’t you dare leave out ‘W’ on the right side of the equation.” Paul and James use “works” in two different ways. Paul is talking about works of the law, especially Jewish rites like circumcision, holy days, and food observance. Those were the typical ways, for a Jewish audience, that one would be tempted to place their confidence in something other than Christ. James is talking about the works of faith, acts of charity operative in the body of Christ without preferential treatment. Paul and James use the word justify  in two different ways. Paul is dealing with people who trust in the works of the law for their standing with God. James is dealing with people who think that mere intellectual assent is real Christianity ( James 2:19 ). Paul is talking about a forensic declaration of righteousness. James is talking about practical evidence that faith is real (2:16, 18). Paul teaches the same point James teaches. Paul speaks of the obedience of faith ( Rom. 1:5 ) and of faith working through love ( Gal. 5:6 ). Paul understands that dead faith is no faith at all ( 1 Cor. 6:9–11 ; Gal. 5:16–26 ). James is talking about the kind of “belief ” that even demons have ( James 2:19 ). Neither Paul nor James believes that such empty, untrusting belief constitutes justifying faith. In the end, there is no conflict between Paul and James. It is right to say we are justified by faith alone apart from works of the law, provided we understand, as James reminds us, that the faith that justifies will always work itself out in love. Good works do not contribute to the root of our justification, but they must be found as fruit of our justification.   This article is adapted from   Daily Doctrine: A One-Year Guide to Systematic Theology   by Kevin DeYoung.

When we follow in the Savior’s footsteps and watch his life story told in the Gospels, we discover that prayer saturated all he did. Jesus prayed continually as he journeyed here on earth. Jesus is our example of all things good and beautiful. So what do we learn in scripture about his patterns of praying organically? Prayer in community Our Savior prayed in public. With a crowd of mourners gathered at the opened tomb of Lazarus, we read that Jesus lifted his face and voice toward heaven: “Then Jesus looked up and said, ‘Father, I thank you that you have heard me. I knew that you always hear me, but I said this for the benefit of the people standing here, that they may believe that you sent me.’ When he had said this, Jesus called in a loud voice, ‘Lazarus, come out!’” (John 11:41–43). The Gospels also relate how the power of heaven moved through Jesus as he performed many miracles. A precursor to these life-changing moments was often prayer. “Taking the five loaves and the two fish and looking up to heaven, he gave thanks and broke the loaves. Then he gave them to the disciples, and the disciples gave them to the people” (Matthew 14:19). It’s easy to miss, but notice that before the miracle of multiplying the loaves, Jesus gave thanks and acknowledged God’s provision in prayer. More than five thousand men plus women and children ate this gift of bread, and there were even leftovers. Prayer marks moments when heaven intersects with earth. Healing, too, was often accompanied by prayer. “He looked up to heaven and with a deep sigh said to him, ‘ Ephphatha! ’ (which means ‘Be opened!’). At this, the man’s ears were opened, his tongue was loosened and he began to speak plainly” (Mark 7:34–35). Jesus, with eyes open, looked upward and spoke one word and the power of heaven was released. Prayer was so important for Jesus that when a major spiritual experience was on the horizon, Jesus gathered people to pray with him. “About eight days after Jesus said this, he took Peter, John and James with him and went up onto a mountain to pray. As he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning. Two men, Moses and Elijah, appeared in glorious splendor, talking with Jesus” (Luke 9:28–30). Jesus knew he would soon face the trial and pain of the cross, so he asked these three friends to pray with him. God’s answer was a revelation of his heavenly glory and a reminder of his true identity and mission in anticipation of his final days of suffering. As we survey the life of Jesus, we should notice that prayer was not something Jesus reserved only for special and sacred moments. Yes, there were times when Jesus sought to be alone and experience the face of the Father in private intimacy, and so should we. But many of Jesus’ prayers were also part of the natural flow of life, spoken in public settings and lifted to heaven with his eyes wide open. Prayer in quiet Jesus also prayed in quiet and lonely places. “Very early in the morning, while it was still dark, Jesus got up, left the house and went off to a solitary place, where he prayed” (Mark 1:35). After the previous full and taxing day of ministry, teaching, and healing, Jesus felt the need to slip away to be with the Father. When Jesus was preparing to make a big decision, he cried out in prayer. Choosing his followers was a critical moment in the ministry of Jesus, so he made space to talk with his heavenly Father: “One of those days Jesus went out to a mountainside to pray and spent the night praying to God. When morning came, he called his disciples to him and chose twelve of them, whom he also designated apostles” (Luke 6:12–13). What a beautiful model! Like Jesus, we should talk with God about every important decision before we make it. What can we learn from Jesus’ example of prayer? Jesus prayed in the most public of settings and in quiet places as he retreated from the world and sought the face of the Father. When we pray throughout the day, we too may find ourselves communing with God when we are alone and when we are surrounded by people. As you begin each day, let us seek to follow Jesus’ example. Let us pray for encounters with people—with all sorts of neighbors in the various places we inhabit, work, and live. May we pray to keep our hearts humble. Let us make sure there is room in our schedules to slow down. Then love generously and share freely. Organic prayers like these lead to organic conversations, and these in turn open the door for a powerful work of the Holy Spirit. Taken from Organic Prayer: Discover the Presence and Power of God in the Everyday .

Matthew 12:31–32   31Therefore I tell you, every sin and blasphemy will be forgiven people, but the blasphemy against the Spirit will not be forgiven. 32And whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come. Blasphemy against the Spirit This passage functions as a warning about blasphemy. Jesus begins, “Every sin and blasphemy will be forgiven” ( Matt. 12:31a ), but adds that “blasphemy against the Spirit will not be forgiven” ( Matt. 12:31b ). Jesus does not define this ominous act, traditionally called the unpardonable sin, which cannot merely be a heinous sin (such as murder), since “every sin” can be forgiven. Blasphemy against the Spirit must have a unique feature that leads Jesus to warn the Pharisees that when they blaspheme him, they almost reach blasphemy against the Spirit ( Matt. 12:32 ). The difference hinges on the distinct work of the Holy Spirit, who convicts of sin and testifies to Jesus’ person and work ( John 16:7–14 ). To reject Jesus is not terminal, but to reject the Spirit’s testimony to him is. Sins of ignorance are pardonable. The case of Paul, blasphemer, persecutor, and apostle proves this ( 1 Tim. 1:12–17 ; Acts 8:1–3; 9:1–4 ). This implies that blasphemy against the Spirit must be a deliberate act. Hebrews 6:4–6  and 1 John 2:18–24  suggest it is a sober, measured rejection of Jesus against all the evidence, which the blasphemer has both heard and felt. Both passages describe people with extensive knowledge of the truth. They have once “been enlightened, . . . have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away” ( Heb. 6:4–6 ). They heard the facts and tasted the goodness of the truth, then spurned it. Similarly, 1 John 2:18–24  concerns people who have abandoned a community that has profound knowledge of Christ. The Pharisees sin heinously when they see Jesus’ works and judge him evil, but they do not yet blaspheme the Spirit. It is rejection of the evidence for Christ, clearly attested by the Spirit, that is unpardonable (cf. John 14:17, 26 ). It is impossible to repent after experiencing all the evidence for Christ, feeling its weight, then spurning it ( Heb. 6:4–6 ). An alternative, “soft” concept of the unpardonable sin argues that unbelief is, in itself, the unpardonable sin because while one does not believe, one does not seek pardon. But this makes the unpardonable sin pardonable as soon as one repents. This view does no justice to Matthew. The Pharisees do not believe, yet have not committed this sin. They are in danger of this great sin because one cannot trust Jesus while judging him an agent of Satan. Blasphemy is toxic but not unpardonable. These Pharisees have insufficient knowledge for that. The resurrection, for example, lies ahead, so their guilt is limited.   The warning about the unforgivable sin may inspire dread, yet it contains hope. Disciples, kept by God’s power ( 1 Pet. 1:1–5 ), cannot commit it, and rare is the unbeliever who has committed it. The Pharisees have not (yet) done it, despite their dreadful resistance to Jesus. The hope of repentance and forgiveness remains. Indeed, Acts records that certain priests and Pharisees do repent ( Acts 6:7; 15:5 ). Pastorally, let everyone learn from the teaching on the unpardonable sin. It is good news that every sin but one can be and has been forgiven. This implies that anyone who worries about committing this sin is probably far from it. Indeed, concern about the unpardonable sin may be a token of the Spirit’s work. Those who are guilty of the sin are probably so settled that this teaching will not alarm them. Therefore let every listener, every sinner, find mercy through Christ. It is good news that every sin but one can be and has been forgiven. This article is by Dan Doriani and is adapted from the   ESV Expository Commentary: Matthew–Luke (Volume 8)   edited by Iain M. Duguid, James M. Hamilton Jr., and Jay Sklar.

The hope of many Christians is to go to heaven when they die, but biblical authors looked forward to being resurrected with their physical bodies after death, never to die again. Paul says that if believers will not be raised from the dead, then “we are of all people most to be pitied” ( 1 Corinthians 15:19 ). Christ’s resurrection proves that “those who belong to him” ( 1 Corinthians 15:23 ) will one day rise, too. Jesus’ Resurrected Body Not yet aware that Jesus had risen from the dead, the disciples are terrified when he suddenly appears in their midst, thinking they see a “ghost.” The Greek word translated here as “ghost” is pneuma , which is typically translated as “spirit” but is sometimes used in Luke to refer to demons (e.g., Luke 4:33 ; 9:39 ). Whatever it is the disciples think they saw, Jesus corrects their misperception by showing them the tangible flesh of his resurrected body. Jesus gives further evidence of his physical resurrection by eating a piece of fish in their presence ( Luke 24:41–43 ). This passage tells us a few things about resurrected bodies (both Jesus’ and ours): First, our resurrected bodies will be material, not some ghostly hologram. Second, Jesus’ request for, and eating of, food shows that resurrected bodies—like our current earthly bodies—get hungry and enjoy food. Third, the parallel passage in John 20:24–27  specifically mentions Jesus’ wounds that were still visible in his resurrected body. Some believe that this shows that while we will be healed of physical ailments in the resurrection, our bodies might still bear some evidence of our earthly experiences, perhaps even our disabilities. Fourth, the parallel in John’s Gospel also makes a point that the doors were “locked” when “Jesus came and stood among them” ( John 20:19 ), suggesting that Jesus’ resurrected body, though material, was also able to pass through walls, though John is not interested in exploring the scientific details surrounding the event. “How are the dead raised?” and “With what kind of body will they come?” ( 1 Corinthians 15:35 ) are the rhetorical questions of skeptics who think resurrection is impossible. As proof that God can in fact raise the dead, Paul points to seeds that appear to die, are buried like dead bodies and later rise from the earth. Moreover, seeds rise transformed, as different from when they were planted as various other kinds of bodies are from one another. Likewise, dead Christians will one day rise alive and transformed, their formerly frail, ignoble and mortal bodies rendered powerful, glorious and immortal. Thankfully, Christ-followers will not remain mortal forever. Whether they die and are later raised or are still living when Jesus returns, they will all be transformed. Christians need not fear death, because death’s destiny is to be destroyed ( 1 Corinthians 15:26 ), while their destiny is resurrection and immortality. Drawn from the NIV Upside Down Kingdom Bible .

The stories of the miracles Jesus performed have fascinated billions of people since they were performed thousands of years ago. They have risen to the level of general knowledge in the Judeo-Christian world, known even to millions who have never read the Bible before. For example, “turning water into wine” has become part of the cultural lexicon and is widely understood to be the first miracle that Jesus performed, to the astonishment of everyone at the wedding he was attending in Cana. To the first witnesses of these miracles, they were evidence that there was something special and divine about this humble teacher. To those who came to understand the power of the risen Jesus after his ascension, they were irrefutable evidence that Jesus himself was the one and only Son of God. As you read about these different miracles, note that many of them appear in the three Gospels that start off the New Testament. You can gain a wider understanding of the miracles themselves by reading these different accounts. As you do, imagine yourself standing alongside the disciples and witnessing the divine power of Jesus, proving to the world that the one who was present at creation ( Genesis 1:1 ; John 1:1 ) actually did walk the earth; and as he did, he demonstrated the truth of his identity for all to see. These miracles compelled thousands of people to flock to him while he walked around the Judean countryside, teaching and feeding and healing those who came to him for help. May those who read these miracle stories today feel a similar desire to learn more about who Jesus was, who he is now, and what he means for their own lives today. Here, we take a bit of the mystery out of miracles by answering four common questions asked by Bible readers. 1. How Can You Tell If a Miracle Is of God? There are at least three biblical tests for recognizing a legitimate miracle: a. The miracle glorifies God.Miracles declare that God is active in our world and that he can disrupt the activities of nature to reveal his character and accomplish his purposes. The principal test of a miracle is: Who receives the glory? Beware of people (such as Simon the sorcerer in  Acts 8:9 ) who boast of their own greatness. b.The miracle stems from a righteous source.Jesus said that in the last days false prophets will come and perform great signs and wonders to deceive, if possible, even the elect ( Matthew 24:24 ). Someone’s words may sound true and their actions may be impressive, but they are counterfeit if their lives show no good fruit. c. The miracle rings true to the Holy Spirit.According to Paul, one of the gifts of the Holy Spirit is distinguishing between spirits ( 1 Corinthians 12:10 ). Paul demonstrated this gift when he told Elymas, a Jewish sorcerer, that he was a child of the devil and an enemy of everything that is right ( Acts 13:10 ). Through the Holy Spirit, Paul perceived the utter baseness that was in the man. Likewise, we must look to the Holy Spirit for guidance regarding the source of a miracle. 2. Why Did Jesus Perform Miracles? If miracles satisfied peoples’ craving for sensationalism, why did Jesus do them? Because they sometimes led to faith. Like many things, miracles produced both positive and negative results. Jesus’ miracles provided proof that he was sent from God ( Acts 2:22 – 24 ). Though they gave evidence of God’s victory over Satan ( Luke 11:14 – 23 ), they were never designed to be the primary focus of Jesus’ activity ( 1 Corinthians 1:21 – 25 ). Jesus pointed to miracles as signs of something deeper and more significant ( John 10:24 – 25, 38 ). Jesus’ miracles were like object lessons demonstrating the vast scope of his power. They showed his authority over nature, demons, disease and death ( Luke 8:22 – 56 ). Miracles occurred ultimately to reveal Jesus as the Messiah, the Savior, the one who came to perform the greatest miracle of all. Jesus’ miracles provided a spiritual starting point for those whose hearts were open to the things of God. But for those who resisted God, miracles were an end in themselves. That’s why Jesus refused to devalue his ministry to a kind of spiritual sideshow just to satisfy those who only wanted to see something sensational. 3. Why was Faith Necessary for Jesus to Do Miracles? God has unlimited power, but it pleases him to exercise his power in response to our faith. Jesus did not force divine blessings on people who openly rejected him. He often performed miracles for those who already believed, and sometimes his miracles led to faith in those who did not previously believe ( John 11:45 ;  12:9 – 11 ;  14:11 ). But Jesus would not perform miracles simply for his own personal benefit. 4. Will we be healed if we Have Faith? Jesus taught that faith prompts God to respond to our need. Sometimes it is the faith of friends or family that God rewards. Occasionally, God’s healing work seems unrelated to anyone’s faith — the only explanation is God’s sovereign choice. But Jesus never taught that faith automatically brings healing. Of Jesus’ 35 miracles recorded in the Gospels, no formula guaranteeing healing can be found. That said, as we go about our daily lives, miracles are happening all around us — in hospitals, schools, neighborhoods, and even in the workplace. We see the critically ill healed, at-risk students excel, addicts turn their lives around, and opportunities open up for those in the direst situations. If you experience a miracle in your life or you are blessed to witness something miraculous, let others know and be sure to give God the glory. Questions and answers are drawn from the  NIV Quest Study Bible.

“What would I have done if I couldn’t have grieved?” I asked my dad this question when we were sitting in a Chick-fil-A, watching my boys tear around the play area. I honestly don’t know what I would have done if God had not given me grief. Let me ask you this question: Have you let yourself feel the pain? Because grief is a door into something I know God wants for you: Himself. He’s the reward. Not heaven but Him. God desires that we desire Him. Heaven is not the goal, it’s the place we get to experience God. And I have never longed for God and more of what He longs for like this. I’m longing for peace. Deep, unaffected, untainted peace and delight. I look forward to laughter. I love laughing. Everything in me wants to see Randy again. But I know that my deepest longing is for someone of whom Randy was an image bearer: Jesus. I’ve never wanted this more in my entire life, and it’s because of my grief. It has drawn me to Him. I needed grief, and I think you do too. In his book Holy Longing , Ronald Rolheiser writes, What we have dreamed for our lives can never be. Thus we have a choice: We can spend the rest of our lives angry, trying to protect ourselves against something that has already happened to us, death and unfairness, or we can grieve our losses, abuses, and deaths and, through that, eventually attain the joy and delights that are in fact possible for us. Alice Miller states this all in psychological language, but the choice is really a paschal one. We face many deaths within our lives and the choice is ours as to whether those deaths will be terminal (snuffing out life and spirit) or whether they will be paschal (opening us to new life and spirit). Grieving is the key to the latter. There have been dark, hollow times when I’ve leaned toward the terminal. How could anything good come from this? I have to say “my late  husband,” and I’m in my thirties. I haven’t gotten used to that. Maybe I never will. But, because of God’s mercy, I have experienced new life through grief too. I’m longing for God like I’ve never longed for Him. My boys and I have been lifted up in prayer and materially provided for. We’ve seen miracles. Our grief has opened us up to new life and spirit. But even though this is true, it’s difficult to want grief. I can see everything that God has brought into my life through grief and still not want it. It’s a gift I never asked for. Even now, I tend toward wanting relief over grief. God Brings Purpose to Our Pain I’ll admit something embarrassing. I tried to make a grieving friend laugh while I was working on these thoughts. I’m serious. I was writing about grief, she walked into my office while grieving, and instead of just being present, of bearing witness to her sadness, I tried to shoo it away with a joke. Here’s some good news: God doesn’t ever shoo away our pain. It’s not that He doesn’t want relief for us; He just has greater plans for our pain. He wants us to get to relief, but eventually. In grief, we become more like Him. In our sorrow, we comfort others. We “get it” in ways that nobody else can. As we comfort, we find ourselves comforted too. God draws those who grieve closer to Him. “Blessed are those who mourn,” Jesus promised, “for they will be comforted” (Matthew. 5:4). Before the relief, He brings purpose to the pain. Second Corinthians 1:3–5 says, “Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves receive from God. For just as we share abundantly in the sufferings of Christ, so also our comfort abounds through Christ.” We want to be plucked out of the pain, but God wants to be present with us in it. The Path to Healing Goes Through Grief If we don’t grieve, we’ll look for relief somewhere else, and there’s a whole host of unhealthy options. Or we’ll get stuck at the stage we’re in and we’ll keep reacting to everyone based on being stuck in depression, denial, or anger. The truth is that we can’t heal what we are unwilling to feel. If we don’t acknowledge Him in our grief, we’ll live out of the stage we’re stuck in. I like the idea that grief is the antidote to trauma. It’s the healthy response to loss. Trauma leaves us feeling stuck. Grief has the power to move us. Either downward into our hearts or upward to lament with God, and then ideally outward toward others as we allow them to carry our burden alongside us. Many shy away from grief, fearing it traps us, but avoiding grief is what keeps us truly stuck. So talk about it. Even if it feels like you’re talking about the same thing over and over. God moves us as we talk about it. Research continually suggests that discussing trauma and grief is critical to healing and growing through it. James Pennebaker’s groundbreaking studies on the importance of talking about trauma reveal that expressive writing and verbal processing can lead to significant psychological and physical benefits, including improved emotional processing, reduced distress, enhanced immune system function, and greater overall well-being. Submitting to God in grief meant opening up the grief and letting God use others. Eventually, I did start to give to others again. And it was different from how it had been before. I felt the words of Paul’s greeting in 2 Corinthians deeply: I could “comfort those in any trouble” with the comfort I myself receive from God. If you’re willing to go there with Him, if you’re willing to grieve, He will use the pain you’ve been carrying or maybe ignoring. Adapted from Relaxed: Walking with the One Who Is Not Worried about a Thing  by Megan Fate Marshman.

Read the Passage You shall not make any cuts on your body for the dead or tattoo yourselves: I am the LORD. — Lev. 19:28 Tattoos Sometimes people read a statement about tattoos in the Old Testament and wonder if it applies today. The Mosaic covenant has been terminated with the death of Christ, and we are now under the new covenant. Therefore, this law from the Mosaic covenant is not directly binding on us today. But the remaining question is whether the prohibition on tattoos still reflects wisdom for godly living, wisdom that we would do well to follow today, or whether it is a prohibition particular to the circumstances of the old covenant. This Command Probably Refers to Canaanite Religious Practices This same sentence in Leviticus also prohibits making “any cuts on your body for the dead,” which has nothing to do with Jewish religious commands and must therefore reflect a prohibition against Canaanite religious practices connected to the deaths of friends or relatives. Therefore, it is likely that the tattoos in question relate to Canaanite religious practices as well. But this is not certain. R. K. Harrison says, “The shaving of the hair on the temples and beard, or the incising of patterns on the skin, formed part of pagan mourning practices and as such were prohibited. The disfiguring of the skin, which probably included some emblems of pagan deities, dishonored the divine image in a person.” Jay Sklar writes, “Tattoos today—at least in Western cultures—do not have the same pagan associations as they did in ancient Israel, so believers are no longer prohibited from getting them.” Gordon J. Wenham, however, sees an additional, deeper reason for this command: “Man is not to disfigure the divine likeness implanted in him by scarring his body. The external appearance of the people should reflect their internal status as the chosen and holy people of God ( Deut. 14:1–2 ).” This Verse Is Part of the Mosaic Covenant’s Physical Purity Laws Even if Leviticus 19:28  were shown to be unrelated to pagan religious practice, the prohibition against tattoos should still be seen as part of the physical purity laws that were unique to the Mosaic covenant, such as the prohibition against cutting one’s hair or one’s beard ( Lev. 19:27 ), the prohibition against eating from a fruit tree until the fifth year ( Lev. 19:23–25 ), or the prohibitions against hybrid cattle, planting two kinds of seed in a field, or wearing garments made of two kinds of material ( Lev. 19:19 ). These laws all emphasized outward physical purity, a purity of appearance, that is no longer binding on people in the new covenant. There seems to be no reason to see any abiding moral principles reflected in these commands. Therefore, there is no biblical prohibition against tattoos for people who are no longer living under the Mosaic covenant. Is It Wise to Get a Tattoo? Beyond the question of whether there is a direct biblical prohibition against tattoos is the question of whether it is wise to get a tattoo. It is similar to buying a piece of clothing that you can never take off for the rest of your life, even if you no longer like it. Tattoos are extremely difficult and very expensive to remove, with the total cost potentially reaching $10,000, depending on the number of sessions needed, and the removal process requires several treatments that are very painful. Tattoos that are visible are a barrier to employment or are prohibited for jobs in many companies. A survey done by Salary.com found that 76 percent of respondents felt tattoos and piercings hurt an applicant’s chances of being hired during a job interview. More than one-third—39 percent—felt that employees with tattoos and piercings reflected poorly on their employers. Finally, 42 percent felt that tattoos are always inappropriate at work. Another study from Scotland’s University of St. Andrews showed that managers thought visibly tattooed workers could be perceived as “abhorrent, repugnant, unsavory, and untidy” by customers. Anyone considering getting a tattoo should at least be aware of these common perceptions. Self-Mutilation Sometimes people intentionally hurt their bodies by cutting them or wounding them in other ways. This is different from getting a tattoo, because the goal in getting a tattoo is to enhance a person’s bodily appearance (whether it does that or not is a matter of disagreement and personal taste). But with self-mutilation, the intention is to hurt  one’s body and harm  its appearance. Paul’s teaching about our bodies is appropriate here. As we have seen previously, he says that “your body is a temple of the Holy Spirit within you, whom you have from God” ( 1 Cor. 6:19 ). We Christians have the Holy Spirit living within us, so we should not dishonor our bodies. In addition, it is Satan’s purpose to destroy human beings made in the image of God. Jesus says, “He was a murderer from the beginning” ( John 8:44 ). He is like the thief who “comes only to steal and to kill and destroy” ( John 10:10 ). Therefore, along with a person’s own sinful desires and self-hatred, another factor motivating self-mutilation might be a demonic influence urging a person to hurt himself or herself. The question of what motivates this behavior is very important, and will require wisdom and spiritual discernment to understand. In many cases, the help of a wise and mature Christian counselor will be needed, along with much prayer, in order to effectively address this problem. This article is adapted from   Christian Ethics: Living a Life That Is Pleasing to God   by Wayne Grudem.