Estimated Read Time: 11 min

Supporting Text: Genesis 3, Numbers 21:9, Job 1–2, Psalm 51:5, Proverbs 6:16–19, Isaiah 6:2, Isaiah 14:12–14, Ezekiel 28:12–15, Mark 7:21–23, John 8:34, Romans 3:23, Romans 5:8, Romans 5:12–21, Romans 6:23, Romans 7:14–25, Romans 8:19–23, 1 Corinthians 15:21–22, 2 Corinthians 4:4, 2 Corinthians 11:14, Ephesians 2:1–5, 1 Timothy 2:14, 2 Timothy 2:26, 1 John 5:19, Revelation 12:9

If I were to ask you to define sin, what would you say? Would you simply define sin as evil according to Christianity? Or would you give it a broader definition? Perhaps as an act of evil within a religious context, a social injustice, or even harm committed against the planet?

Certainly, all sin is evil, but it goes much deeper than that. To establish a clear definition of sin, let’s begin by examining the Hebrew and Greek words translated into English as ‘sin.’

Hebrew

• Chattath encompasses offense and habitual sinfulness but fundamentally means “to miss” or “to forfeit”—a deviation from a standard.
• Pesha (also rendered pehshah) conveys “breaking away from just authority” and carries connotations of rebellion and revolt—defiance.
• Avon (iniquity) denotes “perversity” and “evil,” suggesting moral crookedness.
• Asham (trespass) means “to be guilty” and often appears in cultic contexts as a sin offering.

Greek

• Hamartia, the predominant New Testament term, is used 174 times. It literally means “to miss the mark” and became the general word for sin, encompassing both the inner principle of sin and its outward manifestation.
• Hamartema appears only four times and differs by limiting its meaning to the outward expression of sin—an actual act of disobedience against divine law.

Ultimately, sin misses the moral standard established by God. It also includes the rebellion and defiance involved when people sin against Him.

That is a definition of sin, but the issue goes much deeper. Humanity does not merely commit individual sins; we also possess a sinful nature. To understand how we came into this condition, we must begin with the origin of sin itself.

We could begin with humanity’s first sin in the garden, but the biblical story of sin begins earlier, with Satan’s rebellion.

Scripture gives us a considerable amount of information about the evil one. Two primary passages, Isaiah 14 and Ezekiel 28, provide much of his backstory. For a more detailed treatment, you can refer to the Living Logos episode Satan and Cherubim. You may be surprised to discover that the cultural portrayal of Satan as a figure with horns, a tail, and a pitchfork is far removed from the biblical description.

Scripture tells us that before Satan fell, he had been both in Eden, the garden of God on earth, and on the holy mountain where the throne of God is in heaven, a place he continues to visit in the accounts of Job 1–2 and Revelation 12:9. Ezekiel tells us that Satan was originally created as a sinless cherub who would have been around the throne of God, until unrighteousness (sin) was found in him. (Ezek. 28:15)

Instead of giving praise to God, Satan desired that praise for himself and he made several claims (I will statements) which are captured in Isaiah 14 which he quite possibly made from the garden of Eden, based upon the language he used:

1. “I will ascend into heaven” (Isa. 14:13).
2. “I will exalt my throne above the stars of God” (Isa. 14:13).
3. “I will sit upon the mount of the congregation” (Isa. 14:13).
4. “I will ascend above the heights of the clouds” (Isa. 14:14).
5. “I will be like the Most High” (Isa. 14:14).

In that final statement, Satan claims that he will be like the Most High. This is the same lie with which he not only deceived himself but also tempted Eve (Gen. 3:5). That takes us to original sin in the garden.

Genesis 3 gives us the account of humanity’s fall. There we encounter a tree, a woman (Eve) and a serpent (Satan).

There is much about this exchange that we can know. Scripture tells us that Eve was deceived, but Adam was not (1 Tim. 2:14). Like Satan, Adam sinned willfully. Therefore, it is through Adam that sin entered humanity.

There are also details about this exchange that remain uncertain. Was this an ordinary serpent speaking, or was this Satan himself? Perhaps it was Satan that appeared directly and Eve did not yet know that he had fallen, or perhaps animals were able to speak before the fall. Whichever is true, Eve does not appear to have been startled by a talking serpent. Then again, Balaam did not appear particularly startled when his donkey spoke to him.

Allow me to take a brief detour, because there is evidence that this could have been Satan appearing directly rather than just using the serpent as a proxy. The Hebrew word translated “serpent” is nachash. This word can be connected to the word translated “bronze” in the account of the bronze serpent in Numbers 21:9. There, the term for the Brazen Serpent is nachash nechosheth, suggesting that the serpent may have appeared shiny or luminous. The root consonants also form words referring to shining metals used elsewhere in connection with divine beings such as with (Isaiah 6:2).

Note: There is a connection between nachash and saraph (burning one). This connection emerges from their shared symbolic function rather than etymological derivation. When God sent burning serpents (nechashim seraphim) to punish the Israelites, He later instructed Moses to create a saraph (“burning one”) on a standard for healing.

Potentially, then, a shining serpent, an emblem of sin, appeared to Eve. We can further understand this from Paul when he tells us that Satan can appear as an angel of light – a Shining One (2 Cor. 11:14). Additionally, we also know that “serpent” and “dragon” are names applied to the evil one (Rev. 12:9). Therefore, this may have been Satan himself tempting Eve rather than Satan using a serpent as his proxy. Regardless of whether Satan appeared directly or worked through the serpent, Scripture identifies the Devil as the power behind the temptation.

When Genesis 3 takes place, Eve and the serpent are at the tree. The serpent begins sowing doubt concerning the Word of God, something he continues to do today. The deception he uses is the same deception that he had embraced himself. Genesis 3:5 tells us that he assured Eve that she would not die and suggested that God did not want her to eat the fruit because doing so would make her like God, like the Most High.

As already mentioned, Paul makes it explicitly clear that Eve was deceived, while Adam sinned willingly. Perhaps Adam watched and heard the lie. In that moment, he removed his faith from God, his Creator, and placed it in the words of Satan, the original sinner. When that happened, sin entered humanity. Humanity died instantly by becoming separated from the eternal, life-giving God.

Picture a beautiful flower cut from its stem. It may remain beautiful for a time, but it is no longer connected to its source of life. It is dead despite its lingering beauty, and time will soon reveal the evidence of its death. It was the same with Adam, and it is the same with us. Separation from God is the biblical definition of death.

From that point forward, Adam, now cut off from God, could produce only offspring in his own image. That image still resembles the image of God originally given by the Creator, but it is cut off from God because of the sin Adam passed to us all.

Because of that event, the whole creation groans and travails (Romans 8:19-23). Humanity was brought under the curse of sin, along with everything placed under human dominion. That dominion was transferred to Satan, who became the god of this world (Eph. 2:1–5; 2 Cor. 4:4).

This is why God’s originally perfect creation is no longer perfect. It is why evil, death, disease, corruption, and everything else we recognize as wrong exist within the world. Adam rejected God, accepted Satan’s word, and brought sin into the world and into humanity. That is why we cannot meet God’s moral standard and why humanity is ultimately rebellious and defiant toward God Himself.

It is because of this event that every single human that has come from Adam now possesses a Sin Nature. Several passages connect Adam’s transgression, humanity’s sinful condition, and the reign of death:

Romans 3:23 — “For all have sinned and fall short of the glory of God.”

Romans 6:23 — “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.”

Psalm 51:5 — “Behold, I was brought forth in iniquity, and in sin did my mother conceive me.”

Romans 5:12 — “Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned.”

1 Corinthians 15:21–22 — “For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive.”

It was through Adam’s act that sin entered the world. It is through Adam that everyone is now born with a sin nature. This remains true even for Christians: all humanity possesses a sin nature.

The sinful nature is an inherent part of our being, something with which we are born alongside our human nature. It explains our general propensity, or tendency, toward sin. It is also part of the reason each one of us possesses particular inclinations toward specific sins.

Our sinful nature affects every part of our lives. Sin is internal to our nature (Mark 7:21–23; Prov. 6:16–19) and influences us more deeply than we probably realize. This corruption reaches so deeply that even the good we attempt still falls short of true goodness and remains mixed with sinful motives and behaviors. It is because of this sin nature that we also become slaves to sin and Satan, and is the reason why ultimately, we die.

Because all of us are born with a sin nature, all of us eventually become practitioners of sin (Rom. 3:23). Jesus explains the result plainly: “Everyone who practices sin is a slave to sin” (John 8:34). Sin is therefore not merely an occasional action. It becomes a master that holds the sinner in bondage.

Paul describes this bondage from the inside. He speaks of being sold under sin and of sin dwelling within him. Although he desires to do what is right, he finds himself unable to carry it out without also confronting the sin at work within him (Rom. 7:14–25). He describes the law of sin as warring against the law of his mind and taking him captive (Rom. 7:23). Our will recognizes what is right, but willpower alone cannot overcome the
sinful nature that holds us captive.

This slavery does not exist in a spiritual vacuum. Sin also places humanity under the influence and power of the evil one. Ephesians 2:1–5 describes those who are dead in sin as following the course of this world and the prince of the power of the air. 2 Timothy 2:26 speaks of people being caught in the Devil’s snare to do his will, while 1 John 5:19 declares that the whole world lies under the power of the evil one.

Sin therefore gives Satan authority over us and enables him to keep us in bondage. Our sinful nature bends us toward rebellion, our sinful actions enslave us, and Satan works through that bondage to draw us still further from God.

This bondage has an inevitable end. “The wages of sin is death” (Rom. 6:23). Sin may promise freedom, pleasure, or fulfillment, but its final payment is always death. Paul explains that death entered through Adam’s sin and has reigned from Adam onward (Rom. 5:12–21).

Death is therefore not an unrelated tragedy added to the human experience. It is the final consequence of the corruption and bondage that began with sin.

When discussing sin, many of us concentrate on particular sins: sexual immorality, greed, pride, and others. But these individual sins are symptoms of the underlying disease. The deeper problem is the sinful nature from which those actions grow.

Once we understand this, we realize that humanity’s problem is much worse and deeper than we may have imagined. By our very nature, we are incapable of meeting God’s moral standard and are, in fact, directly opposed to Him.

That is another reason Romans 5:8 is so remarkable:

Romans 5:8 — “But God shows his love for us in that while we were still sinners, Christ died for us.”

In the next article, we will examine more specifically what is and is not a sinful act, including sin in the lives of Christians.

When Life Looks Nothing Like Your Plan

This past Sunday at The Way Church, I began a new sermon series through the book of Esther. As I have been preparing for this series, one thing has stood out to me from the very beginning: Esther is unlike any other book in the Bible because God’s name is never mentioned. Not once. And yet, God is the main character.
That is what makes Esther such a powerful book for real life. There are seasons when God feels obvious, when prayers are answered clearly and His hand seems easy to recognize. Then there are other seasons when He seems quiet. We pray, we wait, we try to remain faithful, and still we are left asking, “God, where are You in this?”
Esther speaks directly into those moments. The central truth I shared Sunday was simple: just because God feels silent does not mean He is absent.
The first two chapters of Esther do not look very spiritual at all. There is a powerful king, a drunken party, a queen who refuses an order, an empty throne, a young Jewish orphan named Esther, and her cousin Mordecai trying to navigate life in a foreign culture. There is no burning bush, no voice from heaven, and no obvious miracle. It mostly just looks like life happening. But God was working in every part of it.

When Life Changes Without Asking Permission
One of the parts of Esther’s story that hits especially hard is how little control she had over her circumstances. She had already lost both of her parents. She was being raised by Mordecai. She was Jewish, living under a pagan king in a foreign empire, and then she was taken into the king’s palace as part of a kingdom-wide search for a new queen. She did not sign up for it. She did not plan it. She did not ask for it.
Then, somehow, she becomes queen.
At first glance, we can read that and think, “What an incredible opportunity.” But we need to remember what it cost her to get there. Esther was not living the life she had planned, and that is where her story starts sounding a lot like ours.
Most of us are not living Plan A anymore. Maybe you thought your career would look different. Maybe you thought a relationship would last. Maybe you thought your family would look different. Maybe you expected better health, more financial stability, or simply a different road than the one you are walking right now. Sometimes life changes without asking our permission, and we wake up one day realizing, “This is not how I thought this was going to go.”
That does not mean God has left.
Esther did not know it yet, but even in circumstances she never would have chosen, God was positioning her for a purpose. That is an important distinction. It does not mean every painful thing that happens is something God desired or caused, but Scripture shows us that nothing is beyond His ability to redeem, use, and weave into His purposes.
God can use the very thing you never would have chosen.

God Is Present in Ordinary Moments
One of the most important details in the opening chapters of Esther involves Mordecai. After Esther is taken into the palace, Mordecai continues going to the king’s gate. He stays close, keeps showing up, and keeps doing what he is supposed to do. Then one day he overhears two officials plotting to assassinate King Xerxes. Mordecai tells Esther, Esther reports it to the king, and Mordecai is given credit for exposing the plot.
The whole thing is written down in the royal records, and then nothing happens.
No reward. No promotion. No recognition.
Mordecai does the right thing, and life just keeps moving.
That part of the story may be more relatable than we want to admit. Sometimes you do the right thing and nobody notices. You keep serving, praying, showing up, and taking the high road when it would feel much better to lash out. You keep honoring God even when the rest of the world seems to walk right past your faithfulness.
And after a while, you can begin to wonder if any of it matters.
It does.
Faithfulness is never wasted.
Mordecai’s good deed looks forgotten for several chapters, but it was not forgotten by God. That small moment was going to matter later in a way Mordecai could not yet see. Some of the things you are doing faithfully right now may feel insignificant. You may not see an immediate result. You may not receive recognition. You may not understand why God has you where He has you. Keep being faithful. God sees every quiet choice you make to honor Him.

Providence Does Not Always Look Like a Miracle
There is a word theologians often use when talking about Esther: providence. Providence is when God uses ordinary moments to bring about His supernatural will.
That is what makes Esther so interesting. The first two chapters are filled with events that could easily be dismissed as coincidence. Queen Vashti refuses the king, the throne opens, Esther is taken to the palace, she gains favor, and she becomes queen. Mordecai happens to be sitting near the king’s gate, happens to hear an assassination plot, reports it, and his actions happen to be recorded in the official records.
None of those things, by themselves, look miraculous. But none of them are meaningless either.
Sometimes we are looking so hard for the spectacular that we miss the providence of God in the ordinary. We want the Red Sea to part. We want the unmistakable answer. We want the big moment where there is no question that God moved. But sometimes God works through timing. Sometimes He works through a conversation, a closed door, an unexpected opportunity, or something that feels completely ordinary in the moment.
Then years later, we look back and say, “God was in that.”
That is one of the truths I want us to carry throughout this whole series: sometimes the places where God seems hardest to find are the very places where He is most at work.

When God Feels Absent
There are people reading this who are in that kind of season right now. You are trying to serve God faithfully, but you do not understand what He is doing. You are praying, but you do not feel like you are getting an answer. You are doing your best to honor Him, and yet life feels completely out of control.
You may even be wondering whether God notices.
Esther reminds us that God’s silence is not the same thing as His absence. His name was not on the page, but His presence was in the story. That is something I believe we need to hold onto when life does not make sense.
When you cannot see what God is doing, keep trusting Him. When you do not feel His presence, keep seeking Him. When your life does not look anything like you planned, keep walking faithfully. Keep praying. Keep reading His Word. Keep obeying what He has already shown you. Keep doing the God-honoring thing even when nobody seems to notice.
Your faithfulness is not wasted.

The Story Is Still Being Written
One of the reasons I am so excited about walking through Esther as a church is that we are only at the beginning of the story. In the first message of this series, Esther looks like an orphan who has lost control of her life. Mordecai looks like a faithful man whose good deed has been forgotten. God’s people are living in exile, the future is uncertain, and very little seems to make sense.
But God is already moving.
He is not just preparing a queen. He is preparing Esther for something she does not yet understand. That may be true in your life too. You may be in a chapter that does not make sense yet. You may be living through something you would never have chosen. You may feel like you are doing the right thing with very little to show for it.
Do not assume the story is finished.
The same God who was working behind the scenes in Esther’s life is still faithful today. You may not see Him yet. You may not understand what He is doing. But keep trusting Him. Keep being faithful.
Because one day you may look back at the very season when you thought God was absent and realize He was working all along.

Estimated Read Time: 8 minutes

Supporting Text: Hebrews 11:6, Genesis 1:1, Colossians 1:17, Genesis 1:26, Psalm 19:1

Does God exist? That may seem like a strange question for a Christian to consider. After all, belief in God is foundational to the Christian faith. Yet Scripture does not treat this belief as insignificant or unworthy of consideration. Look at what the writer of Hebrews says:

Hebrews 11:6 – And without faith it is impossible to please Him, for whoever would draw near to God must believe that He exists and that He rewards those who seek Him.

The writer tells us that anyone who draws near to God “must believe that He exists.” It may seem like an obvious observation, but it is a necessary one: You cannot be a Christian unless you believe that there is a God and, more specifically, that Jesus Christ is God.
Our faith must therefore be firmly grounded in the reality of God’s existence. For me, this is not merely an abstract theological question. During a season of doubt, as I was seeking the face of God, the Holy Spirit brought this verse to my remembrance. It strengthened my faith then, and it remains a verse that I cherish today.

With that in mind, I want to accomplish two things in this article:

• If you are experiencing a season of doubt: If the enemy is whispering in your ear, I hope to strengthen you through the testimony of Scripture and the evidence within the world around us that God certainly exists.
• If you find it difficult to articulate the case for God’s existence to those who are questioning, I hope to better equip you to answer their questions.

We will begin with Scripture because it clearly identifies who God is and what He has done. God is not presented as merely one possible explanation for the universe. He is revealed as its Creator and Sustainer.

• Genesis 1:1 declares, “In the beginning, God created the heavens and the earth.”
• Colossians 1:17 tells us concerning Jesus, “And he is before all things, and in him all things hold together.” 
• Furthermore, Scripture teaches that human beings were made in God’s image (Gen. 1:26).

Yes, I am beginning with Scripture (I am a Christian, after all). Scripture provides the foundation for how Christians understand reality: There is a Creator, there is a creation, and human beings occupy a unique place within that creation as God’s image-bearers.
However, Scripture does not teach that evidence of God is confined to the pages of the Bible. It tells us that creation itself bears witness to its Creator. Therefore, let us consider the evidence within the world around us that supports what Scripture has already declared:

“The heavens declare the glory of God, and the sky above proclaims his handiwork” (Ps. 19:1).

Greg Koukl argues that a belief is true when it corresponds to, or “fits,” the way reality actually is (Koukl, 2023). Therefore, when considering whether God exists, we should ask which explanation best accounts for the universe as we actually encounter it.

How did the universe come into being? Why does anything exist at all? The simplest and most reasonable explanation is that an all-powerful, all-knowing, self-existent, and eternal Being brought the universe into existence. That Being is whom we call God.

At this point, some may appeal to evolution as an alternative explanation. However, evolution is a proposed explanation for the development and diversification of life after life already exists. It does not explain why the universe exists, how the first life arose, or why there are natural laws capable of sustaining life in the first place. Before any evolutionary process could occur, there had to be a universe in which that process was possible.
Consider the cell phone or other device you are using to read this article. Whatever else we may say about how it was made, we know that it did not create itself. It had a cause outside itself. In the same way, the universe could not bring itself into existence because it would have had to exist before it existed in order to create itself. Something beyond the universe must account for its existence.

Scripture identifies that cause in Genesis 1:1: “In the beginning, God created the heavens and the earth.” The universe did not arise from nothing by nothing and for no reason. Rather, it was intentionally brought into existence by God.

Some may respond, “If God created everything, then who created God?” However, that question misunderstands the argument. The claim is not that everything must have a cause. The claim is that everything that begins to exist must have a cause.

The universe is bound by space and time and had a beginning; therefore, it requires a cause. God, by definition, is not a being who came into existence within the universe. He is self-existent, uncreated, and eternal. Therefore, God does not require a creator. God always has been, is, and always shall be. After all, if He were a created being, He would not be God.

What I have just given you is the cosmological argument: Everything that begins to exist requires a cause; the universe began to exist; therefore, the universe requires a cause. That first cause is God.

Now let us move on to another argument known as the teleological argument, the design argument, or the fine-tuning argument. While these terms emphasize different aspects of the evidence, each asks a similar question: Does the order we observe in nature point toward an intelligent cause?

A general design argument states that when we encounter order displaying purpose or specified complexity, intelligence is a reasonable explanation. We already apply this principle in other areas of life. When we recognize information arranged into a meaningful pattern, we naturally ask whether a mind produced it.

Consider, for instance, the SETI project, which searches for evidence of extraterrestrial intelligence. Its researchers understand that certain types of organized signals could indicate an intelligent source rather than an unguided natural process. However, we do not need a telescope to search for signs of intelligence. We can also look through a microscope.

Inside you and me is a vast array of extraordinarily complex cells. Even more remarkable is our DNA, which contains immense amounts of genetic information used in the development, operation, and reproduction of living organisms. This raises an important question: How did that information get there? Is it merely the product of random, unguided processes, or does it point toward an intelligence that authored the genetic code and stored that information within our DNA?

This appearance of order is not limited to the information contained within cells. We also find mathematical patterns throughout the living world. Consider, for example, growth patterns that correspond to the Fibonacci sequence. A Fibonacci sequence is produced by adding the preceding two numbers together.

Example: 0, 1, 1, 2, 3, 5, 8, 13, 21, 34, and so forth.

Fibonacci-related numbers appear in plants in such features as the arrangement of leaves, seeds, and petals. These patterns demonstrate that nature operates according to intelligible mathematical relationships. That observation leads us to an even deeper question: Why is the universe mathematical at all?

Mathematics is not itself a physical object. We cannot weigh a number, place an equation under a microscope, or locate the laws of mathematics somewhere in physical space. Mathematical truths are abstract and intelligible realities that are recognized and understood by minds.

Nevertheless, the physical universe consistently operates according to these nonphysical mathematical relationships. Moreover, the human mind is capable of discovering and understanding them. It is through mathematics that we describe the laws of nature and discover the extraordinary order and fine-tuning of the universe.

The fine-tuning argument builds upon this observation. It states that the fundamental constants and conditions of nature fall within life-permitting ranges. If certain parameters fell outside those ranges, the complex chemistry, stable stars, and planetary systems necessary for embodied life could not exist. There are many examples that you can investigate for yourself, but the central point is that our universe possesses the conditions necessary for life when many other conceivable conditions would not permit it.

We find another level of apparent fine-tuning when we consider the specific habitability of Earth:

• Earth’s distance from the sun—the fact that we live within a habitable or “Goldilocks” zone
• The sun’s size and temperature
• The presence of liquid water
• Earth’s magnetic field
• Our moon

Taken together, these observations present us with a significant question: Why should a universe supposedly produced by unguided, non-rational causes contain complex biological information, operate according to elegant and discoverable mathematical principles, and possess the conditions necessary for life? Even more than this, why should the human mind be capable of discovering and understanding these things?

These features of reality point naturally toward a super-intelligence who created the universe and made human beings in His image, giving us the ability to investigate and understand His creation.

In summary, we live in a creation governed by consistent natural laws that can be expressed mathematically. Life contains vast amounts of organized information, and the universe possesses the conditions necessary for that life to exist. As human beings, we have the remarkable capacity to discover and understand these realities. This order cannot reasonably be attributed merely to random chance. Rather, it points toward a super-intellect, God, who created the universe and made us in His image.

Note: If you would like to explore this evidence further, you can visit Stand to Reason (str.org), Answers in Genesis (answersingenesis.org), or the Institute for Creation Research (icr.org). There are other ministries and resources available, but these should help you get started.

Astronomer Robert Jastrow describes the scientist as depending upon reason, climbing the “mountains of ignorance,” and, upon reaching the final summit, encountering theologians who have been there for centuries (Jastrow, 1978, p. 116).

Jastrow’s illustration captures an important point: The discoveries of science do not necessarily lead us away from God. When we investigate the origin, order, intelligibility, and fine-tuning of the universe, we encounter evidence that points beyond creation to its Creator.

This evidence gives us good reason to affirm what Scripture has declared from the beginning: “In the beginning, God created the heavens and the earth” (Gen. 1:1). The universe around us bears witness to the truth that “the heavens declare the glory of God, and the sky above proclaims his handiwork” (Ps. 19:1).

We can therefore return with greater confidence to the verse with which we began: “Whoever would draw near to God must believe that he exists and that he rewards those who seek him” (Heb. 11:6). Christian faith is not a blind leap taken in opposition to reason. It is trust in the God whose existence and character are revealed in Scripture and reflected in the creation around us.

Yet creation is not the only aspect of reality that points toward God. There is another argument for His existence, and it may initially surprise you. Have you ever considered that the evil we see in this world may actually provide evidence for the existence of a holy and good God?

That is what we will explore in the next article: “How the Problem of Evil Points to a Good God.”

Jastrow, R. (1978). God and the astronomers. W. W. Norton.

Koukl, G. (2023). Street smarts: Using questions to answer Christianity’s toughest challenges. Zondervan.

Estimated Read Time: 6 min

Supporting Text: Hebrews 11, Hebrews 12:1–2, Matthew 14:22–33 (esp. v. 29), Matthew 28:18–20, Romans 6:14, Revelation 5

Picture yourself standing on the track at the Summer Olympics.

The stadium is alive. Tens of thousands of spectators fill the stands. Flags wave in the air. The roar of the crowd rises and falls like the crashing of ocean waves. Somewhere in the distance, an announcer calls the names of the competitors, but the words barely register. Months—no, years—of preparation have led to this single moment.

You have trained relentlessly for the 400-meter dash. Every early morning workout, every exhausting sprint, every hour in the weight room, every disciplined meal, every sacrifice was made with this race in mind. Your body has been conditioned. Your technique has been refined. There is nothing more you can do to prepare.

You remove your warm-up clothes, letting them fall to the ground. They served their purpose in training, but now they would only slow you down. You pull your lightweight racing uniform into place, tighten the laces on your spikes, and make your way toward your lane.

The rubberized track feels firm beneath your feet. The smell of the stadium hangs in the air. Your heartbeat quickens. You can feel the adrenaline beginning to surge through your body.
You kneel into the starting blocks and press your feet firmly against them. One hand... then the other... rests on the track beneath you. You inhale deeply, trying to steady your breathing. Under your breath, you whisper a simple prayer.
"Lord, give me strength."

The stadium suddenly grows quiet.

Your muscles tense.

Every distraction disappears.

Your eyes lock onto the lane stretching out before you.

You wait for the sound of the gun.

This is the picture that the writer of Hebrews places before us. The Christian is that athlete.
Everything up to this point has brought us to the starting line. Hebrews 11 has surrounded us with the testimony of faithful men and women who proved God faithful. Hebrews 12:1 has called us to strip away every weight and every sin that would hinder our progress.
Now we stand at the starting blocks – Prepared, Focused, and Ready to run.

Hebrews 12:2 tells us the following:

Looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.

Notice that while the testimonies of those in Scripture and those around us are important, they are not to be our focus. Likewise, although we are commanded to lay aside every weight and sin, even those things are not to become our focus.

Other people, rules, possessions, past failures, or even past victories are not to be the object of our attention in this race.

Only one person is to be our focus: Jesus.

When we read the words "looking unto Jesus," we are being told to keep our attention fixed upon Him. The Greek word translated looking carries the idea of keeping one’s attention fixed. Furthermore, the participle is in the present tense, indicating continuous action. We are to keep our eyes fixed on Christ continually throughout the race – from the beginning and all the way to the end.

When you read this verse, your translation may describe Jesus as either the author or the founder of our faith. Certainly, both are faithful translations, but I think the context calls for something even more vivid.

After all, the writer has placed us into the scene of a race. The word Author is accurate, but it doesn't quite capture the imagery. The word Pioneer does.

Christ is the One who first blazed the trail of our salvation. He made the way where no way previously existed. Only He was worthy (Rev. 5). Only He could accomplish what no one else could. Through His death upon the Cross, He permanently secured our salvation by His own blood.

It is because of His work that we have such a great salvation. It is because of His work that we have victory over sin. It is because of His work that we possess the certain hope of eternal life with Him and with all who have placed their faith in Him.

This is ultimately why we keep our eyes fixed on Jesus.

Everything begins with Him.

Let's return to a concept we introduced in the previous article regarding being surrounded by sin and how fixing our attention on Jesus gives us the power to overcome.
Think about Peter walking on the water.

Here was a man standing in the middle of the Sea of Galilee during a violent storm. The wind was howling. The waves were crashing. Danger surrounded him on every side.
When Jesus came walking across the water, Peter asked if he could come to Him.
Jesus simply replied,"Come." (Matt. 14:29)

As long as Peter kept his eyes fixed on Jesus, he walked in victory over what should have overwhelmed him. The moment he shifted his attention to the wind and the waves surrounding him, he began to sink.

The same principle is true for us.

Earlier, in Hebrews 12:1, we were told to lay aside the sin that so easily clings to us. In the previous article, I explained that the Greek paints the picture of sin surrounding the believer, seeking to distract and hinder progress in the race of faith.

Hebrews 12:2 now gives us the missing piece. How do we lay those things aside?

When temptation surrounds us and our weakness is exposed, we actively place our faith in Jesus Christ and His finished work on the Cross. We deliberately turn our attention away from the temptation and fix it upon Him.

As we continue looking to Christ, sin loses its power to dominate us.

Paul expresses this same truth when he writes:

"For sin shall not have dominion over you, for you are not under law but under grace." (Rom. 6:14)

Being able to say "no" to what is wrong is certainly necessary. But even more important is our willingness to continually say "yes" to Jesus.

Even if you are surrounded by sins that easily cling to you, do not give them the attention they seek. Instead, keep your eyes fixed on Jesus.

• He is the Pioneer of our faith.
• He has already finished the race.
• He now stands at the finish line, ensuring that all who trust in Him finish their race well, just as He did.

In the next article, we will continue exploring two more reasons why we are to keep our eyes fixed on Jesus throughout our journey of faith.

“Who do men say that I am?” This is the question Jesus posed to His disciples. They answered that people said He was one of various individuals: John the Baptist, Elijah, Jeremiah, or one of the prophets. The people did not truly understand that Jesus was God come in the flesh (John 1:14) and that He was the Messiah.

By the time we get to AD 325, the question of Christ’s identity was still central. Therefore, Emperor Constantine convened bishops in Nicaea to address the escalating theological disputes centered around the nature of Christ and His relationship with the Father.

There are those who say that it was here that Christ was made deity; however, that is not true. This council simply affirmed what Scripture, the apostles, and the first-century Church had already known: Jesus is the Christ, the Son of the living God (Matthew 16:16). He is our God and Savior (2 Peter 1:1).

If you would like to know more about this you can watch Wes Huff’s episode on YouTube about the Council of Nicea from his series on “Can I Trust the Bible.”

Note: Second Peter 1:1 is an early attestation of the deity of Jesus Christ from one of the earliest known manuscripts P72 (~300 AD). This shows a high Christology given by Scripture in the second to third century, which predates the Council of Nicaea. This is also one of those texts where, when looking at your modern English translations, you can see whether the translation properly affirms the deity of Jesus Christ and His role as our Savior.

However, a man named Arius claimed that Jesus was created at a specific moment rather than having existed eternally as God with the Father. It was a claim that needed to be addressed. Overwhelmingly, the council affirmed the teaching of Scripture that Jesus is fully God, that the Son and the Father are of one substance, and that the Trinity consists of three coequal, coeternal persons.

If you would like to know a little more about the biblical doctrine of the Trinity, you can read my article, “Who Is the Holy Spirit?” There, I begin explaining the Trinity.

Unfortunately, Arius was not the last person to detract from the deity of Christ. There are many voices today that have much to say about Jesus and attempt to detract from His deity. Strangely enough, there are many who have much to say about Jesus, but the reverse does not appear to be true.

In these modern days, who do men say Jesus is? If we look at the religions and belief systems of today, this is what they have to say about who they think Jesus is:

• Rabbinic Judaism: A Jewish historical figure or teacher, but not God or the promised Messiah.
• Islam: A prophet and Messiah, born of Mary, but not God or the Son of God; Islam denies His crucifixion.
• Jehovah’s Witnesses: God’s first creation, identified with Michael the archangel, but not Almighty God.
• Latter-day Saints (Mormons): A divine spirit child distinct in being from the Father; this belief rejects the historic Christian doctrine of one divine essence.
• Arianism: The Son existed before the world but was created by the Father and is not eternally God.
• Gnosticism: A range of views that separated the divine Christ from the physical Jesus or denied that Christ truly assumed ordinary human flesh.
• Docetism: Jesus only appeared to possess a physical body and, therefore, did not genuinely suffer.
• Atheists: Some claim He is a myth who never existed historically but instead represents a mythological figure comparable to Zeus or Jupiter. However, even Bart Ehrman, a New Testament scholar and atheist, acknowledges that Jesus existed and that aspects of His life are historically indisputable. Even though scholars like Ehrman accept the historical Jesus as a man, they reject the supernatural claims about His divinity, resurrection, and miraculous acts.

As you can tell from reading this list, men have a lot to say about Jesus. However, who they say Jesus is does not equate to what the Bible, the Word of God, says about Him.

Earlier, I quoted Matthew 16:16 and 2 Peter 1:1, which affirm the deity of Jesus and His salvific work—His work pertaining to salvation. Let us now begin to unpack Peter’s claim that Jesus is the Christ, the Son of the living God, which is the correct view of Jesus.

Estimated Read Time: 7 minutes

Supporting Text: Matthew 16:13, Matthew 16:16, Isaiah 9:6, Isaiah 7:14, Matthew 1, Matthew 1:23, Luke 2, John 1:1–5, John 1:14, John 5:18, John 8:58, John 10:30, John 20:28, Romans 9:5, Philippians 2:5–11, Colossians 1:15–17, Colossians 2:9, 1 Timothy 3:16, Titus 2:13, Hebrews 1:3, Hebrews 1:8, 1 John 2:22–23, 1 John 5:20, 2 John 7, 2 Peter 1:1, Revelation 1:8, Revelation 22:13

Matthew 16:13 – Now when Jesus came into the district of Caesarea Philippi, He asked His disciples, “Who do people say that the Son of Man is?”

There are many important people whom we encounter as we study history or navigate our daily lives, but there is no one who has ever been, or ever will be, more important for you to understand than Jesus. Even more so, who you say Jesus is and who you understand Him to be has eternal consequences.

In this article, I will begin to give you an understanding of who Jesus really is.

I am going to use a technical term here, but do not worry; I will explain it. When it comes to describing the nature of Christ, we like to use the term “the hypostatic union.”

What is the hypostatic union?

It is a term that describes Jesus as one person possessing two distinct natures: divine and human. He is the only 200% person who has ever existed: 100% fully God and 100% fully man.

Scripture clearly defines Jesus as God. I will let you do the hard work here, but if you go through each of these Scriptures, you will see direct claims of Jesus’ deity, the titles and attributes of God ascribed to Him, Jesus’ direct claims to be God, and the divine functions He performs:

Isaiah 9:6; Matthew 1:23; John 1:1, 14; 5:18; 8:58; 10:30; 20:28; Romans 9:5; Philippians 2:5–6; Colossians 1:15–17; 2:9; 1 Timothy 3:16; Titus 2:13; Hebrews 1:3, 8; 1 John 5:20; 2 Peter 1:1; Revelation 1:8; 22:13.

Furthermore, in Philippians, Paul describes more to us about our eternal God: He emptied Himself into human flesh.

Philippians 2:5–11 is a section of Scripture in which the apostle Paul uses Christ as an example of humility. After all, who better exemplifies humility than the God who left all the glory of heaven and laid aside the expression of His deity, but never His possession of it, to become a man? He did this so that He could dwell among us, truly experience what it means to be human, and fulfill His role in our salvation.

This brings us to another term that helps us understand Jesus: “the incarnation.” This word simply describes God taking on human flesh. This is what the apostle John describes in the first chapter of the Gospel of John (John 1:1–5, 14).

As we also know, it was prophesied—and came to pass—that when God took on flesh, He would be born of a virgin (Isaiah 7:14; Matthew 1; Luke 2). Both of these aspects were necessary because Jesus is the Savior of mankind, but He would have been unable to fulfill this role as Savior if He were not fully God, fully man, and sinless.

This is why the virgin birth was so important. Salvation could not come from one born into sin; therefore, the immaculate conception had to occur so that the Christ would be born into this world without a sin nature.

At this point, we have covered a decent amount of material. We have gained an understanding of who men throughout the ages have said Jesus is. We have then gained an understanding of what Scripture says about Jesus: He is the eternal God, the second person of the Trinity, who took on flesh through the incarnation, emptying Himself into the form of a man who was born sinless.

This is who Jesus is: the Christ, the Son of the living God.

Anything that comes against this truth and denies that Jesus is the Christ, the Son of God, and God in the flesh is of the spirit of antichrist.

1 John 2:22 – Who is the liar but he who denies that Jesus is the Christ? This is the antichrist: he who denies the Father and the Son.

1 John 2:23 – No one who denies the Son has the Father. Whoever confesses the Son has the Father also.

2 John 1:7 – For many deceivers have gone out into the world, those who do not confess the coming of Jesus Christ in the flesh. Such a one is the deceiver and the antichrist.

Do not be deceived by what others say about Jesus. He is not merely a good man or a prophet. He is not a created being, nor is He merely a man. He is our God and Savior (2 Peter 1:1).

His identity is central to your salvation. Do not let anyone tell you differently.

In the next article, we will examine the saving work that only Jesus (the Christ, God manifested in the flesh) could accomplish.

When You Cannot See God Working
There are seasons of life when God seems incredibly obvious. A prayer is answered, a door opens at exactly the right time, or something happens that could not have been orchestrated by human effort alone. In those moments, it is easy to recognize that God is moving. Then there are other seasons when you pray and nothing seems to change. You try to make the right decisions, but the path ahead remains unclear. Circumstances seem to be moving in the wrong direction, and while you know what you believe about God, you cannot seem to see what He is doing. Those seasons can test our faith in ways that the mountaintop moments never will.

That is one reason the book of Esther is so powerful. One of the most unusual things about Esther is that the name of God is never directly mentioned in the entire book. There is no burning bush, no Red Sea parting, and no prophet standing before the people declaring, "Thus says the Lord." There is no obvious miracle falling from heaven. At first glance, God almost seems absent. Yet the further you read, the clearer it becomes that His hand is present throughout the entire story.

A queen loses her position. A young Jewish woman unexpectedly becomes queen. Mordecai overhears a plot against the king, and his good deed is recorded but seemingly forgotten. Haman rises to power. A decree is issued that threatens the Jewish people. Esther is placed in a position where she has access to the king. Then, at exactly the right moment, the king cannot sleep and asks for the royal records to be read. One event after another begins to fit together until it becomes difficult to dismiss everything as coincidence. God may not be named in Esther, but His fingerprints are everywhere.
That matters because sometimes the God who seems silent is still completely active.

When Life Does Not Follow Your Plan
Most of us have a version of life we think should happen. We have ideas about our families, careers, finances, relationships, ministries, health, and future. Some of those plans are wise, and some may even come from prayer. Still, life has a way of refusing to follow our script.
Esther certainly did not grow up dreaming of the circumstances that eventually placed her inside a Persian palace. She was a Jewish orphan being raised by Mordecai in a foreign land. Her situation was shaped by events far beyond her control, yet God was working through circumstances she never would have chosen for herself.

That is an uncomfortable truth of faith. We often ask God to accomplish His will while quietly expecting Him to use our plan. Scripture repeatedly shows us that God's purposes are bigger than our preferred path. Proverbs 16:9 says, "A man's heart deviseth his way: but the LORD directeth his steps." There is nothing wrong with planning. Wisdom plans ahead. Faith, however, understands that God has the right to redirect those plans.

Sometimes the interruption is actually the assignment. Sometimes the closed door is protection. Sometimes the unexpected position is preparation. Sometimes you will not understand what God was doing until much later. The difficult part is trusting Him in the middle, before all the pieces make sense.

When Comfort Becomes Dangerous
There is another tension running through Esther's story. By the time the crisis reached Esther, she was living inside the palace. She had influence, protection, and comfort that many of her people did not have. Then Mordecai sent her a difficult message in Esther 4:13-14:
"Think not with thyself that thou shalt escape in the king's house, more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place... and who knoweth whether thou art come to the kingdom for such a time as this?"

Those words still confront us today. There comes a point where faith must become more than believing that God has blessed us. We must begin asking why He has placed us where we are. Why do you have the influence you have? Why do you know the people you know? Why has God given you certain abilities, resources, opportunities, or experiences?

We can become so focused on enjoying what God has given us that we forget He may have given it to us for a purpose larger than ourselves. Comfort is not automatically sinful, but comfort becomes dangerous when protecting it becomes more important than obeying God.

Esther eventually had to decide whether she would preserve her comfortable position or risk it for something greater. Every believer eventually faces some version of that decision. Faith will, at times, require us to choose obedience over convenience, conviction over comfort, and purpose over self-preservation.

For Such a Time as This
Esther 4:14 contains perhaps the most familiar phrase from the entire book: "Who knoweth whether thou art come to the kingdom for such a time as this?" We often put that verse on inspirational graphics, but the circumstances were anything but inspirational. People were facing death, and Esther's own life could be taken simply for approaching the king without being summoned.

This was not a motivational speech about chasing dreams. It was a call to courage.
Esther had arrived at a moment when remaining silent was also a decision. That truth still speaks to Christians today. We often pray for God to use us, but when the opportunity arrives, it rarely feels convenient. God may use you by requiring a difficult conversation. He may call you to stand for truth when staying quiet would be easier. He may place someone in your path who desperately needs encouragement. He may ask you to give when keeping would feel safer, or to serve when your schedule already feels full.

We want our "such a time as this" moment to feel heroic, but most of the time it simply feels uncomfortable. Courage is not always loud or dramatic. Sometimes courage is simply doing what you know is right when the outcome is uncertain.

Faith Without All the Details
Esther did not know exactly what would happen when she approached the king. She could not control the outcome. She could only decide whether she would obey. Her response in Esther 4:16 is powerful: "I will go in unto the king, which is not according to the law: and if I perish, I perish."

That is not reckless faith. It is surrendered faith.

Recklessness ignores wisdom. Surrender seeks God, counts the cost, and then obeys even when the outcome remains uncertain. We often want God to give us the entire plan before we take the first step, but God rarely works that way. Abraham had to leave before knowing exactly where he was going. Israel had to move toward the Red Sea before knowing how God would provide a way through. Peter had to step out of the boat. Esther had to walk into the king's presence.

Faith does not require having all the details. Faith requires trusting the One who does.
That can be difficult because we naturally want control. We want to know how things will work out, what comes next, and how every decision will affect the future. Yet much of the Christian life is learning to walk faithfully with enough light for the next step, not enough light to see the entire road.

God Is Working in What You Cannot See
The beautiful thing about Esther's story is that events that initially seemed disconnected eventually began fitting together. Mordecai's forgotten act of loyalty mattered. Esther's position mattered. The king's sleepless night mattered. Haman's pride mattered. The timing of all of it mattered.

What looked random was being woven together.

Romans 8:28 reminds believers, "And we know that all things work together for good to them that love God, to them who are the called according to his purpose." Scripture does not say that all things are good. Some things are painful. Some are unfair. Some are frightening. Some come from the sinful choices of other people. Yet our God is so sovereign that He can take things He never called good and still weave them into His purposes.

That is exactly what happens throughout Esther. The enemy developed a plan for destruction, but God was already working ahead of him. Haman believed he controlled the outcome. He did not. The king believed he was simply making political decisions, yet he was not the highest authority in the story. Esther probably believed she was simply trying to survive circumstances she never chose, but God had positioned her for something far greater.

Do Not Mistake Silence for Absence
Maybe you are in a season right now where you do not see God doing very much. Do not make the mistake of assuming that because you cannot see His hand, His hand is not moving. You may be standing in the middle of a chapter whose purpose will not become clear until several chapters later.

That happened to Joseph. It happened to David. It happened to Ruth. It happened to Esther. It still happens today.

We live with limited perspective. God does not. Isaiah 55:8-9 says, "For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts."

We do not have to understand everything God is doing in order to trust Him. Sometimes faith says, "God, I see what You are doing." Other times faith simply says, "God, I know who You are." That second kind of faith may require more trust than the first.

When the evidence is not obvious and the answer has not arrived, we return to what we know about the character of God. He is faithful. He is sovereign. He is good. He sees the beginning and the end, while we only see the part directly in front of us.

Maybe This Moment Matters More Than You Think
The story of Esther challenges us to look differently at where God has placed us. Maybe your present circumstances are not accidental. Maybe the people around you are not accidental. Maybe the burden God has placed on your heart is not accidental. Maybe even some of the things that have not gone according to your plan are positioning you for something you cannot see yet.

We should be careful about casually claiming that we know exactly why God allows every circumstance. Scripture does not give us permission to make promises God has not made. But Scripture does give us permission to trust His character.

God is faithful. God is sovereign. God sees what we cannot see. And God is able to work through ordinary people in ordinary places to accomplish extraordinary purposes.
Esther never parted a sea. She never called fire down from heaven. She simply reached a moment when obedience was required, sought God through fasting, found courage, and stepped forward. God handled what she could not.

Maybe that is the lesson some of us need most. You do not have to control the whole story. You simply need to be faithful with the part God has placed in front of you.

Even when you cannot see God working, that does not mean He has stopped. Sometimes the greatest evidence of faith is continuing to trust Him while the story is still being written.
And who knows?

Maybe God has positioned you exactly where you are for such a time as this.

Estimated Read Time: 9 min.

Supporting Text: Luke 18:1–8, Luke 17:20–37, Luke 17:11, Luke 19:1, Luke 19:28, Deuteronomy 24:17, Isaiah 10:1–2, 1 Peter 5:8, John 10:10, Job 1–2, 1 Kings 22, Daniel 10, 2 Corinthians 4:4, Genesis 3, Matthew 4, Matthew 6:7, Hebrews 4:16, 1 John 1:9, 1 Kings 18:41–45, 2 Corinthians 12:7–9, Matthew 26:36–44, 1 Thessalonians 5:17, Daniel 6:10, Psalm 55:17, Acts 10:2, Luke 11:5–13, Hebrews 11:6, Matthew 24:13, Revelation 19:17–18

You can find the Parable of the Persistent Widow in Luke 18:1–8. In this parable, Jesus describes a widow who has suffered an injustice at the hands of an adversary and is seeking a judge who will hear her case and grant her justice. Yet every time she comes before the judge, he refuses her. Undeterred, she continues returning until she finally wears him down, and he grants her request.

There are several important applications we can draw from this passage. First, Luke 18:1 tells us exactly why Jesus gave the parable: "that they ought always to pray and not lose heart." It is, therefore, a parable about persistent prayer. But why does Jesus connect persistent prayer with the command not to lose heart?

That question requires us to understand the context of Luke 17. Even more, Luke 18:1 begins with the conjunction "and," connecting the parable directly to the events and teaching that precede it.

By Luke 17, Jesus is in the latter part of His earthly ministry and is making His way toward Jerusalem. Luke 17:11 places Him traveling between Samaria and Galilee, and later, in Luke 19:1, He enters Jericho before continuing to Jerusalem (Luke 19:28).
Our focus is Luke 17:20–37.

In this section, a Pharisee asks Jesus when the Kingdom of God will come. Rather than continuing the conversation with the Pharisee, Jesus turns to His disciples and teaches them about His return.

He tells them:

• Although they long to see the coming of the Son of Man, there will first be a period of delay (Luke 17:22–23).
• Before He returns, He must first be rejected and endure the Cross.

Jesus then compares the last days to the days of Noah and Lot. In both examples, people continued living ordinary lives until divine judgment suddenly came upon them.

The point is clear: there will be a delay before Christ returns, but when He does return, He will come bringing divine judgment.
The final verse of Luke 17 states,

"Where the corpse is, there the vultures will gather."

This likely anticipates the judgment described in Revelation 19:17–18 at the Battle of Armageddon, where the birds gather to feast upon the defeated armies of the earth.

The parable is therefore eschatological in nature. It concerns the period between Christ's first and second coming. More specifically, it teaches believers how they are to live during this delay.

Jesus tells us to pray persistently.

But He also tells us something uncomfortable: The Christian life will not be free from suffering.

The parable contains three primary characters:

• the widow,
• the judge,
• and an unnamed adversary.

Throughout the Old Testament, widows represent one of society's most vulnerable groups. God specifically commanded Israel not to pervert justice against widows (Deut. 24:17), yet they were frequently oppressed by the powerful (Isa. 10:1–2).

This widow has experienced some injustice at the hands of an unnamed adversary.

Typologically, she represents God's people living in a fallen world, while the adversary ultimately points to Satan and his kingdom of darkness.

Scripture describes Satan as our adversary who prowls around seeking someone to devour (1 Pet. 5:8). Jesus tells us that his purpose is to steal, kill, and destroy (John 10:10). He opposes the Gospel and those who faithfully proclaim it.

Therefore, Christians should not be surprised when suffering comes.

Some suffering may come through direct satanic opposition, as in Job 1–2. At other times, it may come through demonic influence (1 Kings 22; Dan. 10). More commonly, we simply experience life in a fallen world over which Satan presently exercises influence as the "god of this world" (2 Cor. 4:4) where it rains both on the just and the unjust (Matt. 5:45).

Because of humanity's fall into sin, brokenness, disease, injustice, and death entered creation. Every person—believer and unbeliever alike—must endure these realities.

But they will not last forever.

Only when Christ returns will perfect justice be established. Disease, suffering, death, and sin will finally come to an end.

That is our hope.

That is why we pray, "Your kingdom come. Your will be done on earth as it is in heaven."

Like the disciples, we long for Christ to return and make all things right. Until then, however, we will suffer. We will experience persecution, sickness, anxiety, hardship, and even death.

The Apostle Paul knew this well.

In 2 Corinthians 11:23–28, Paul recounts extraordinary suffering for the sake of Christ. He endured persecution, beatings, shipwrecks, hunger, danger, and constant hardship. Beyond all of that, he carried the daily burden of caring for Christ's churches.

Jesus suffered, Paul suffered, and every disciple of Christ should expect to suffer while waiting for the Lord's return.

So what should we do during this delay?

Jesus answers:  "Always pray and do not lose heart."

The widow represents God's oppressed people. She has suffered injustice and repeatedly brings her case before the only one with authority to make things right.

That is exactly what Christians are to do.

When suffering, injustice, temptation, or hardship comes, we are to persistently seek the face of God.

Persistent prayer is not the same as mindless repetition.

Jesus specifically warns against empty repetition in Matthew 6:7. Rather, we continually bring our needs before God's throne of grace (Heb. 4:16). We bring Him our weakness, our suffering, our temptations, our anxieties, and our sin (1 John 1:9).

We see this pattern throughout Scripture:

• Elijah prayed seven times for rain (1 Kings 18:41–45).
• Paul pleaded three times for the removal of his thorn in the flesh (2 Cor. 12:7–9).
• Jesus prayed three times in Gethsemane (Matt. 26:36-44).

Paul also commands believers to "pray without ceasing" (1 Thess. 5:17).

This does not mean praying continuously every second of every day. Rather, it describes a continual posture of dependence upon God.

We see this in Daniel (Dan. 6:10), David (Ps. 55:17), and Cornelius (Acts 10:2). Each continued seeking God despite difficult circumstances.

Like the persistent widow and like the friend at midnight in Luke 11, they simply refused to stop asking.

Jesus concludes the parable by saying,

"I tell you, he will give justice to them speedily. Nevertheless, when the Son of Man comes, will he find faith on earth?" (Luke 18:8)

When Christ returns, justice will come with Him.

Everything that is wrong will finally be made right.

But while we wait for that day. For the complete fulfillment of "Your kingdom come, Your will be done," Jesus says He will be looking for something as well. He will be looking for faith.

What kind of faith is He looking for? The answer. the kind that keep persistently seeking Him in prayer. The kind where people continue trusting Him despite suffering, delay, and unanswered prayer. The kind that continually seek for healing, hope, righteousness, and the advancement of His Kingdom.

They do not so much seek Him because He answers immediately, but because they believe in a God who is and Who is a rewarder of them that dilligently seek Him. -- Hebrews 11:6 

So whatever you are facing today—whether persecution, sickness, grief, disappointment, or unanswered prayer—do not lose heart. Seek God persistently.

Perhaps, like the widow, your request will be answered during this life. If not, Christ will return. When He does return, every wrong will be made right.

Until then, don't lose heart. Jesus Christ is our only hope.

Seek Him with all your heart, soul, mind, and strength.

"But the one who endures to the end will be saved." — Matthew 24:13

God bless!

The Fight After Freedom
At The Way Church, one of our goals is to continue the conversation beyond Sunday morning. While sermons are preached in a moment, the truths found in God's Word are meant to be carried into everyday life. Through this blog, we'll occasionally revisit messages from recent services, providing encouragement, reflection, and practical application for the week ahead.
As we conclude our Peace for the Battle Within series, we arrive at a truth that many of us overlook. We often think the greatest battle is getting free. While that is certainly a battle, it is not the only one. According to Scripture, there is another battle that begins after freedom has already been experienced.
The Apostle Paul writes in Galatians 5:1, "It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery." During Sunday's message, we reflected on the significance of Paul's wording. Freedom was not an accident or a secondary benefit of the gospel. It was the very intention of Christ's work on the cross. He did not simply forgive our sins. He came to set us free from everything that keeps us in bondage and to empower us to remain in that freedom.
One of the enemy's greatest strategies is convincing us that the battle ends once we experience breakthrough. In reality, that is often when a new battle begins.

The Battle After the Breakthrough
There is something few people talk about when it comes to healing. The enemy rarely stops attacking simply because you've made progress. In many cases, he attacks even harder.
Perhaps you've experienced this yourself. After weeks or months of struggling, you finally begin to feel hope again. You start sleeping better. Your anxiety isn't controlling every moment. You begin sensing that God is restoring your heart.
Then, almost unexpectedly, the questions begin to whisper.
"What if this doesn't last?"
"What if I end up right back where I started?"
"What if I was never really changing in the first place?"
Those thoughts are not uncommon. In fact, Peter warned believers to stay alert because our enemy prowls like a roaring lion, looking for opportunities to devour those who have let their guard down. His instruction was simple but powerful: resist him by standing firm in the faith.
That phrase, "standing firm," became one of the defining themes of Sunday's message. Freedom is a gift from God, but it is also something we are called to guard.

Freedom Is Protected Through Daily Choices
One of the practical lessons from this week's message is that lasting freedom is rarely maintained by one dramatic decision. More often, it is protected by the ordinary choices we make every day.
That begins with being careful about what we allow into our lives.
Scripture reminds us to guard our hearts because everything we do flows from them. Our thoughts shape our minds, our minds influence our hearts, and our hearts ultimately determine the direction of our lives. What we consistently consume has a way of becoming what we consistently believe.
That is why it is wise to occasionally ask ourselves some honest questions.
Are the voices I listen to strengthening my faith or feeding my fear? Are the things I watch drawing me closer to Christ or slowly lowering my standards? Is my daily intake filling my heart with truth, or is it producing anxiety, comparison, anger, or discouragement?
During Sunday's message, we were reminded that if we don't like the outcome, we may need to change the input. That is not legalism. It is wisdom. God calls us to guard what enters our hearts because He knows it eventually shapes the person we become.

Healthy Habits Protect Healthy Hearts
Healing does not happen by accident, and neither does staying healthy.
Earlier in this series, we learned that healing often takes time. This week built upon that truth by reminding us that healthy habits help sustain the work God is doing within us.
Paul writes in Galatians that we reap what we sow. That principle extends far beyond agriculture. Our daily habits are continually planting seeds that will eventually produce a harvest.
Some habits quietly strengthen our souls. Time in God's Word renews our minds. Prayer keeps us dependent on Him. Rest reminds us that we are not sustained by constant activity but by God's faithfulness. Healthy rhythms help us remain emotionally, mentally, and spiritually grounded.
Other habits slowly move us in the opposite direction. Constant comparison, endless busyness, unhealthy entertainment, or living without margin may not seem dangerous in a single moment, but over time they shape the condition of our hearts.
One of the personal reflections shared during Sunday's message was the importance of learning new rhythms. Sometimes faith means slowing down long enough to let God refill what life has emptied. That may look different for each person, but the principle remains the same. We are healed by God's grace, and we often remain healthy through the habits His wisdom teaches us to cultivate.

Not Every Relationship Belongs in Every Season
Another practical truth from Sunday's message was the influence of relationships.
Scripture repeatedly reminds us that we become like those we spend our lives around. Proverbs tells us that walking with the wise produces wisdom, while Paul warns that bad company corrupts good character.
That does not mean we stop loving people who are struggling. Jesus certainly never did.
It does mean we must honestly evaluate whether certain relationships are helping us grow toward Christ or continually pulling us back toward old patterns.
Sometimes loving someone well requires healthy boundaries.
Sometimes healing requires difficult conversations.
Sometimes moving forward means recognizing that not everyone from your past belongs in your future.
Those decisions are rarely easy, but they are often necessary for continued growth.

Prayer Is Not the Last Resort
The final emphasis of Sunday's message shifted from the practical to the deeply spiritual.
The battle for our minds is not simply psychological. It is spiritual.
Paul reminds us in Ephesians 6 that our struggle is not against flesh and blood. Because of that, prayer cannot become an occasional response reserved for emergencies. It must become a daily posture of dependence.
Prayer is not simply preparation for the battle.
Prayer is part of the battle.
Before the breakthrough, we pray. After the breakthrough, we continue praying. When life feels overwhelming, we pray. When life is going well, we pray. Prayer continually reminds us that while we cannot control everything, we remain close to the One who does.
The same God who saved our spirits is still sanctifying our souls. The same God who began a good work in us has promised to complete it.

Stay Free
As this series comes to a close, perhaps the greatest encouragement is also one of its simplest.
Jesus did not come merely to help us survive. He came to set us free.
That freedom begins the moment we place our faith in Him. Salvation is received by grace through faith, not through our own effort or good works. Yet once Christ has set us free, Scripture lovingly calls us to stand firm, remain dependent upon Him, and guard the freedom He has given us.
There will still be battles. There will still be difficult days. Healing may still unfold over time.
But the God who has carried us through every message in this series remains unchanged.
He strengthens weary minds.
He steadies anxious hearts.
He comforts those who grieve.
He renews those who are weary.
And He is faithful to finish what He starts.
So continue walking in the freedom Christ has given you. Be careful. Be prayerful. Stay close to His Word. Stay connected to His people. Above all, keep depending on the One who has already won the victory.
The God of peace is still faithful.
And He will do it.

Estimated Read Time: 9 minutes

Supporting Texts: 1 Chronicles 16:24, 1 Corinthians 10:31, 1 Kings 8:10–11, Exodus 16:7, Exodus 33:18–19, Exodus 34:5–7, Exodus 40:34–35, Hebrews 1:3, Isaiah 6:3, John 1:14, John 17:3, Luke 2:9, Matthew 5:16, Philippians 4:19, Proverbs 3:5–6, Psalm 19:1, Psalm 29:2, Psalm 73:25–26, Revelation 21:23, Romans 3:23, Romans 8:17–18, Romans 10:9–10.

At our Wednesday night services for the past year or so, we've been doing a series that we call "Got Questions." During these Wednesday nights, we do our best to answer the questions our people submit. Every now and then, we receive a question like this—one that seems simple yet carries profound meaning that we may never fully comprehend.
What is the question?

What is glory?

It's probably a word that all of us in Christendom take for granted, right alongside questions like, "What is holy?" (A question we have also fielded, and one I'll probably write a follow-up article on at sometime.)

When you read verses like these:

Exodus 16:7 – "...and in the morning you shall see the glory of the LORD, because he has heard your grumbling against the LORD. For what are we, that you grumble against us?"

Luke 2:9 – "And an angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were filled with great fear."

Do you ever find yourself wondering, what does glory mean? And what does it mean to see God's glory or even be surrounded by it?

Let's start defining Glory by both its Hebrew and Greek word. 

In Hebrew, the word is kabod (kah-BODE). It is a word that specifically describes God Himself. It conveys the ideas of substance, importance, and weight. It describes that which carries weight, both physically and in influence.

1 Kings 8:10–11 – [10] And when the priests came out of the Holy Place, a cloud filled the house of the LORD, [11] so that the priests could not stand to minister because of the cloud, for the glory of the LORD filled the house of the LORD."

This passage beautifully conveys the sense of the word. At the dedication of the Temple, the glory of the Lord filled His house to such an extent that the priests could not stand to minister. This was not merely an emotional or spiritual experience. It was certainly a physical experience. Due to God's presence they were literally unable to perform their duties. Likewise, after the completion of the Tabernacle, Moses himself could not enter because God's glory filled it. God's manifested presence in both of these cases tangibly interrupted the ordinary function of worship.

Writing this brings to my remembrance times during both corporate and personal worship when I have literally felt the weight of the Lord's presence. During worship services, with my hands raised, my head bowed, and tears flowing, I have experienced moments when His presence felt overwhelming, even at times bringing me to my knees in worship. Other times, while walking down the road in prayer, as is a custom of mine, I have suddenly become aware of a presence far greater than myself walking beside me.

These are moments when I have personally and physically experienced the glory of the Lord.

Yet this idea of weightiness goes even deeper. It also conveys the richness, power, authority, and majesty of the One who possesses such glory. This reminds me of Philippians 4:19, where Paul says that God "shall supply all your need according to His riches in glory by Christ Jesus."

Throughout the Old Testament, we repeatedly encounter manifestations of God's presence: the burning bush, the pillar of fire by night and the cloud by day, and the vision of the Lord seated upon His throne in Isaiah 6.

From these passages, we can understand that glory describes both God Himself and His manifested presence.

However, it goes even further.

When Moses asked to see God's glory in Exodus 33:18–19, God answered by proclaiming His own character in Exodus 34:5–7, revealing Himself as gracious, merciful, longsuffering, and abounding in steadfast love. In doing so, God revealed that His glory is not only His presence but also His moral perfection and holy character.

In the Old Testament, God's glory is described as both who He is (Isa. 6:3) and His manifested presence (Ex. 40:34–35). What of the the New Testament and its use of the Greek word doxa that is translated glory?

Note: Doxa is also the word chosen by the Septuagint (the Greek translation of the Old Testament) to translate kabod.

The word doxa literally means "to think." From this comes the ideas of opinion, reputation, honor, and praise. It describes what people think about someone and the honor that is rightly attributed to them. It is from this word that we get our word "Doxology." A word that  refers to a short hymn of praise often added to the end of certain New Testament books and liturgical psalms and hymns. The word itself combines two Greek elements: doxa (glory) and logia (words or speech). Literally this translates to, “words of glory” or “speaking glory.”

This Greek concept beautifully complements the Hebrew idea of kabod. First it describes God's glory as who He is and His manifested presence, then it extends to our response of praise and proclaimation when we recognize His Glory.  

After all, what is there not to praise God for?

Psalm 19 tells us that, "creation declares the glory of God." We can (and should) praise Him for His creative power.

Even more though, we praise Him for Christ and His work of redemption.

John 1:14 tells us that the Word became flesh, and we beheld His glory. Hebrews 1:3 describes Christ as "the radiance of the glory of God."

Because of Christ, we no longer fear falling short of the glory of God (Rom. 3:23). Instead, we look forward to being glorified with Him (Rom. 8:17–18). One day we shall appear with Him in glory, and God's glory will illuminate the New Creation itself (Rev. 21:23).

Because of Christ, we no longer worry about judgment, but rather have the hope of new creation and of being in His prescence where we shall behold His manifested glory with our own eyes, and we will praise Him forever for His glorious work of redemption.

What then is Glory?

In theological terms it encompasses both what God displays (His general attributes and manifested presence) and what creation offers in response. The concept operates on two levels:

• Excellence and praiseworthiness that God sets forth visibly
• The honor and adoration that believers express in return.

1 Corinthians 10:31 tells us, "So, whether you eat or drink, or whatever you do, do all to the glory of God."

How, then, can we consistently glorify God so that others may know Him and behold His glory through the redemption accomplished by Christ?

• Know Him (John 17:3)
• Worship Him (Psalm 29:2)
• Obey Him (1 Corinthians 10:31)
• Trust Him (Proverbs 3:5–6)
• Declare Him (1 Chronicles 16:24)
• Serve Him (Matthew 5:16)
• Enjoy Him (Psalm 73:25–26)

As noted above, the first and greatest way to glorify God is to know Him. That begins by acknowledging that we have sinned and fall short of His glory (Rom. 3:23). But if you confess with your mouth that Jesus is Lord and believe in your heart that God raised Him from the dead (Rom. 10:9–10), you shall be saved. One day, you too will be glorified with Him (Rom. 8:17–18).

One day we will all stand physically before Him and gaze upon His radiance (Heb. 1:3), for He Himself will be the light of all things (Rev. 21:23).

Until then, learn His Word and His ways. Dedicate your life to Him, and declare His glorious work of salvation to others.

If you do these things, you will glorify God.

God Bless!

Estimate Read Time: 5 min

Supporting Text: Acts 7:58, Colossians 3:8, Ephesians 4:22, Hebrews 12:1, Hebrews 12:2, Isaiah 26:3, James 1:21, Matthew 13:22, Matthew 28:18–20, Philippians 4:6–7, Psalm 42:11, Romans 12:2, Romans 13:12, 1 Peter 2:1, 1 Peter 5:7.

What does it mean to lay aside something? It's a simple question, but before we can move on, we need to understand what it really means to lay something aside.

In Greek, the word translated lay aside is apotithēmi. The word conveys someone disrobing at the end of the day. However, it is more than simply taking something off. It carries the idea of throwing something far away so that it cannot be easily retrieved and put back on. Therefore, it conveys a deliberate and irreversible removal rather than merely setting something aside.

This word is used in the literal sense of people casting off their garments during the stoning of Stephen (Acts 7:58). It is also used figuratively to describe casting off the former self (Eph. 4:22), the works of darkness (Rom. 13:12), and sinful behaviors (Col. 3:8; James 1:21; 1 Pet. 2:1).

However, let's add a little more to this because there is a reason the writer exhorts us to lay these things aside.

As you progress to the end of the verse, you read the following:

"...let us run with endurance the race that is set before us." (Heb. 12:1)

Throughout Scripture, the metaphor of a race is frequently used to describe the Christian life. Racing requires active effort, constant focus on the finish line, and culminates in a reward for those who finish well.

The Christian life is much the same.

The believer is to be actively engaged in living out the faith throughout the entirety of life. We must continually remember why we are here—to fulfill the Great Commission (Matt. 28:18–20). Lastly, we know that faithfulness will be rewarded—not because salvation is earned, but because our Lord rewards those who have not only trusted Him but have also been willing and obedient vessels for His purposes.

It is therefore incumbent upon us, as those running this race, to lay certain things aside.

An athlete may train with various types of equipment, but when race day arrives, he strips away as much unnecessary weight as possible so that he can run unhindered.

This is exactly what we are being exhorted to do.

Cast off every weight and every sin so that we may run the race Christ has set before us without hindrance.

What does every weight mean?

Just as we began by looking at the Greek, let's continue.
The Greek word is onkos, and it translates as burden or weight.
Literally, this would be similar to wearing a weighted vest or, more comically, a heavy winter coat while running a race. If we saw someone wearing such a burden on race day, we would naturally wonder why they would choose to run that way because we understand the disadvantage they have placed themselves under.

The same is true in the spiritual sense.

The Holy Spirit, through the writer of Hebrews, is telling us that we need to lay aside—to cast far away from ourselves—the things that burden us.

So what are the things in your life that are weighing you down?

• Is it the cares of this life? (Matt. 13:22; Luke 21:34)
• Anxiety? (Phil. 4:6–7; 1 Pet. 5:7)
• Depression? (Ps. 42:5, 11; Ps. 34:18)
• What about entertainment—movies, television, social media, or video games? (1 Cor. 6:12; Eph. 5:15–16; Col. 3:1–2)

The Holy Spirit may be bringing these things to the forefront of your mind and saying,

"It's time to lay those things aside."

Perhaps the things you are being called to lay aside are not sinful in themselves, but they are stealing your attention from what is most important—your relationship with Jesus Christ and the ministry to which He has called you.

The next thing we are told to cast away is the sin which so closely clings.

What is interesting about this phrase is that it pictures the believer as being surrounded.

Most commentators agree that the word translated easily in many English versions is best understood in the passive sense. In other words, the believer is surrounded by sin, vulnerable to it, and easily distracted by it.

What I believe the writer is telling us is that we must understand not only what sin is in general but especially recognize the sins toward which we are personally weak.

When we recognize sin, we separate ourselves from it by placing our faith in God and in His Word. We choose to live according to His ways while relying upon Christ's victory at Calvary to free us from those sins.

What, then, should we take away from this first verse of Hebrews 12?

First, we are surrounded by the testimonies of faithful believers whose lives encourage us to continue moving forward in faith despite the hardships we encounter.

Second, we must prepare ourselves by recognizing that when the Holy Spirit identifies something as a burden, we are to remove it. Likewise, when sin is exposed—especially those sins toward which we are most susceptible—we are to separate ourselves from them so completely that they no longer cling to us.

Lastly, we are to focus on Jesus.

That final truth is what we will examine in the next article.

Estimated Read Time: 8–9 minutes
 
Supporting Text: Acts 6:3–5, Acts 13:52, Daniel 6:17, Ephesians 1:13–14, Ephesians 5:18–21, Galatians 5:19–23, Hebrews 12:1–2, 1 John 1:9, 1 John 2:27, 1 John 4:13, Mark 1:15, Revelation 5:1–5, Revelation 7:2–8, Revelation 20:3, Romans 8:9–16, Romans 10:9–10, Romans 15:13, 2 Corinthians 1:21–22, 2 Peter 1:4.

In the previous articles, we discussed the evidences of being baptized in the Holy Spirit. Primarily, we focused on the fact that when one has been baptized in the Holy Spirit, there may be evidences such as a bold witness for Christ, speaking in tongues, or the manifestation of the gifts of the Holy Spirit in operation.

It should be noted, however, that there are other evidences of being Spirit-filled, including:

• Being filled with joy, hope, and love (Acts 13:52; Rom. 15:13).
• Being full of wisdom (Acts 6:3–5).

Ephesians 5:18–21 tells us that rather than being drunk with wine, we should instead be filled with the Spirit. A Spirit-filled person is one who:

• Sings psalms, hymns, and spiritual songs, making melody to the Lord with their heart.
• Gives thanks always for everything to God in the name of Jesus Christ.
• Submits to one another out of reverence for Christ.

I know for myself there have been several occasions, especially in the morning, when I have awakened with songs of praise already in my spirit. There have also been times during prayer when songs of worship have simply risen within me, bringing joy to my soul.

These are additional assurances that help us understand that we have been filled with the Spirit.

In this article I would like to take a step back and discuss the simple evidences that give us the assurance that we have because the Holy Spirit lives inside of us.

Let's read a few verses:

Romans 8:16 - The Spirit himself bears witness with our spirit that we are children of God,

2 Corinthians 1:21-22 - [21] And it is God who establishes us with you in Christ, and has anointed us, [22] and who has also put his seal on us and given us his Spirit in our hearts as a guarantee.

Ephesians 1:13-14 - [13] In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, [14] who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.

2 Peter 1:4 - by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire.

1 John 4:13 - By this we know that we abide in him and he in us, because he has given us of his Spirit.

As we can see, the Holy Spirit Himself provides both the evidence and the assurance that we are saved, that we have passed from death unto life, and that we possess the hope of the resurrection (Rom. 8:9–11). Certainly, if we are operating in the spiritual gifts described previously, there is evidence of the Spirit's work in our lives. Yet the simple fact that we possess the Holy Spirit is guarantee enough that we are children of God.

Note: When you give your life to Jesus it is at that moment that you receive the Holy Spirit. Every Believer is sealed with the Spirit of God (Eph. 1:13-14), but the Baptism of the Holy Spirit is a separate and distinct second work of Grace (Acts 8:12-16). 

I have listed several Scriptures, but let's focus on the one found in Ephesians.

Ephesians 1:13-14 - [13] In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, [14] who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.

Let's begin by understanding what it means to be sealed by the Spirit.

In Ephesians, believers are "sealed with the promised Holy Spirit" (Eph. 1:13–14). The Greek word is sphragizō (σφραγίζω), which means to mark with a seal or authenticate through an official impression. In ancient times, physical seals were impressions made by signet rings worn by a king or by those who possessed his authority.

This seal carried a sense of permanence, and we see that permanence throughout Scripture whenever something is sealed.

In Revelation, the servants of God are sealed on their foreheads (Rev. 7:2–8) as a mark of divine ownership and protection. The scroll in Revelation is sealed with seven seals (Rev. 5:1–5), indicating that it remains inaccessible until the proper authority opens it. Furthermore, Satan is sealed in the abyss (Rev. 20:3) so that he cannot deceive the nations until the thousand years have ended.

In the Old Testament, Daniel's den was sealed with the king's signet and the signet of his lords so that nothing concerning Daniel could be changed (Dan. 6:17).

The seal is ultimately a brand mark of ownership. Every Christian possesses God's Holy Spirit as the mark that assures them they will be kept secure until the day of redemption, when God publicly acknowledges them as His own.

We now have an understanding of the permanence of the Holy Spirit in our lives, but how are we to understand that He is also our guarantee?

The Greek word is arrabōn (ἀρραβών), which functions as a financial metaphor for divine assurance.

More specifically, in ancient times it described an engagement ring or a down payment. It is earnest money placed on a purchase as a partial payment that guaranteed the buyer would complete the transaction and pay the full amount.

God, unlike people, never breaks His promises.

Knowing that God never breaks His promises, we understand that the Spirit has been given to us by grace and not by works. God has permanently sealed us with His Spirit by His grace, and that same Spirit serves as the guarantee that one day we will be with Jesus.

Estimated Read Time: 8 min.

Supporting Text: Heb. 11; 12:1–2, Gen. 15:6, Rom. 4, Gal. 3, Heb. 11:6, Rev. 1:5, Rom. 8:18, Rom. 8:37–39.

Throughout the first ten chapters of Hebrews, the writer demonstrates the absolute superiority of Jesus Christ. Christ is superior to the angels, superior to Moses, superior to the Levitical priesthood, and now serves as our Great High Priest. Having established the supremacy of Christ, the author turns his attention to the believer's response. If Christ is who He claims to be, how then should we live?

Hebrews 11, often called the "Hall of Faith," answers that question by providing one example after another of men and women who simply believed God. Noah trusted God's warning before the rain ever fell. Abraham left his homeland without knowing where God was leading him. Moses chose the reproach of Christ over the treasures of Egypt. Rahab believed God's promise despite her past. Each life demonstrates what genuine faith looks like in practice.

When chapter 12 begins, the writer shifts from exposition to exhortation. The doctrinal foundation has been laid. Now he calls believers to live in light of everything they have just learned.

How should we live? We are to live by faith.

This truth echoes throughout the Scriptures. Genesis 15:6 declares that Abraham "believed the LORD; and he counted it to him for righteousness." Paul builds upon this same truth in Romans 4 and Galatians 3, showing that the Christian life begins, continues, and ends by faith.

Hebrews 11 reinforces this reality, even stating that without faith it is impossible to please God. Why? Because the one who comes to God "must believe that He is, and that He is a rewarder of those who diligently seek Him" (Hebrews 11:6). Faith begins by believing that God exists, that He is exactly who He has revealed Himself to be, and that He faithfully rewards those who seek Him.

It is that “seeking” that persistence that is important, but more that later.

It is important to remember that the original letter contained no chapter or verse divisions. Hebrews 12:1 is not the beginning of a new thought; it is the conclusion of everything the author has just written in chapter 11. The opening word, "Therefore," deliberately connects the examples of faith with the exhortation that follows.
The writer begins,

“Therefore, since we are surrounded by so great a cloud of witnesses…”

But what exactly is this "great cloud of witnesses"?
The Greek word translated cloud (nephos) literally refers to a large, dense cloud mass covering the whole sky without definite shape. Metaphorically though, nephos describes a great mass of people. For instance, Homer used it to mean “a cloud of men”—such as “a cloud of footmen” or “a cloud of Trojans.

The word translated witnesses is martys, from which we derive our English word martyr. Originally, the word simply referred to someone who bore testimony. Because so many early Christians sealed that testimony with their own blood, the word eventually came to describe those who died for their faith.

In fact, Revelation repeatedly describes Jesus Himself as "the faithful witness" (Rev. 1:5). He perfectly testified to the truth of God, even unto death. Just as Christ faithfully maintained His testimony to the very end, so should every believer.

We understand what each of these words mean separately, but what do they mean together? What the text is saying is that we are surrounded by a mass of witnesses. You could think of it like a stadium where the athletes are surrounded by a great mass of people.

Knowing this, it could be argued that this means those in heaven (Those from Scripture and our Loved one) are cheering us on. However, I do not believe that is the primary emphasis of the passage. What the Writer is saying is that the testimony of those in the previous chapter continue to bear witness to the faithfulness of God.

Their lives (those of Hebrews 11) stand as enduring testimonies of God's faithfulness. They testify that God keeps His promises. They testify that faith is worth living by. They testify that obedience to God is never wasted.

Their witness continues to encourage believers today.

I believe this principle extends beyond Hebrews 11. While the immediate context refers to the Old Testament saints, we are likewise surrounded by faithful testimonies in our own generation. We have both read of and watched mature believers endure sickness, loss, persecution, disappointment, and hardship without abandoning Christ. Their lives remind us that God remains faithful today just as He was faithful then.

Interestingly, the central command of Hebrews 12:1-2 is not to admire the witnesses but to continue steadfastly.
The command is to continue steadfastly means that we are to persist in active, forward-moving faith despite every obstacle. The examples of chapter 11 are not given so that we will simply admire them; they are given so that we will imitate them.

Here is another way of saying it.

The same faith that brought you to Christ is the same faith by which you continue to live. It is the faith that enables you to walk in obedience, empowers you through the Holy Spirit, strengthens you to overcome sin, sustains you through suffering, and gives peace even in the face of death. The Christian life never moves beyond faith; it grows deeper in it.

Regardless of the troubles, trials, disappointments, or adversity that come against you, your calling remains the same: Think of what Paul said in Romans 8: 37-39:

Romans 8:37 – No, in all these things we are more than conquerors through him who loved us.

Romans 8:38 – For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers,

Romans 8:39 – nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

The believers of Hebrews 11 endured hardships that most of us can scarcely imagine. Some wandered in deserts. Others lived in caves. Many suffered persecution. Some gave their very lives. Yet they remained persuaded that God's promises were better than anything this present world could offer.

Their confidence was not rooted in present circumstances but in God's future reward.

The same should be true of us.

Our faith should be strengthened as we read their stories in Scripture. Likewise, we should be encouraged by the faithful believers God has placed in our own lives. We have watched them endure unimaginable trials, yet they continue trusting Christ. They still believe there is a God in heaven. They still believe He rewards those who diligently seek Him. They still believe that the promises of eternity far outweigh anything this present world can offer.

That is the witness surrounding us.

So here is the challenge.

Open the Scriptures and study the lives of those who walked before you. Watch how God sustained those people through impossible circumstances. Then look around your own church family. You will find believers who have endured grief, sickness, disappointment, persecution, and loss, yet continue to trust Christ.
Their testimony joins the testimony of Hebrews 11.

When your own race becomes difficult, remember that you are not the first believer to face hardship. Others have already run this course and proved God faithful.
With such a great cloud of witnesses surrounding you, plant your feet firmly once again and declare with confidence that "the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us" (Romans 8:18).

Christian, take courage, and continue steadfastly in the Faith!

Estimated Read Time: 9 min

Supporting Texts: 1 Corinthians 12:1, 1 Corinthians 12:4–7, 1 Corinthians 12:30, 1 Corinthians 14:5, Ephesians 4:11–13, Romans 12:3–8

At this point, it is more than obvious that my position is that of a charismatic (one who shares the conviction that all the charismatic gifts are for today and therefore should be pursued by believers). This is the opposite position of a cessationist (one who holds the belief that the charismatic gifts ceased when the New Testament was completed).

Scripture declares that the gifts are for the body, and both the testimonies of others and my own experience demonstrate that these gifts are undoubtedly in operation today.

Note: While both Charismatics and Pentecostals believe that the gifts of the Spirit are for today, they differ on one central issue: the initial physical evidence of the baptism of the Holy Spirit. Pentecostals hold that the initial evidence is speaking in other tongues, whereas Charismatics generally maintain that tongues are an evidence, but not the sole evidence.

Personal Note: I was raised within a Pentecostal tradition and operated from that theological position for most of my life. Were it not for 1 Corinthians 12:30 and 14:5, I would likely remain much more firmly committed to my original Pentecostal position.

First Corinthians 12 is generally the place we go when we begin discussing the gifts of the Spirit. There we find an explanation of nine spiritual gifts (which we will cover shortly). However, Romans 12 identifies seven additional gifts, and Ephesians 4 lists several more. This means there are far more than just nine spiritual gifts, but in this article we will focus only on the nine listed in 1 Corinthians 12.

Paul opens 1 Corinthians 12 with the following verse:

1 Corinthians 12:1 – Now concerning spiritual gifts, brothers, I do not want you to be uninformed.

To gain a better understanding, let's break down the Greek words translated spiritual gifts.

• Spiritual (Pneumatikos) – That which pertains to or is characterized by the Spirit; that which belongs to the realm of the Spirit.
• Gift (Charisma) – A gracious gift; an expression of divine grace freely given apart from personal merit.

Spiritual gifts, then, are unmerited gifts given to us by the Holy Spirit.

We can extend this definition even further.

1 Corinthians 12:7 – To each is given the manifestation of the Spirit for the common good.

Here Paul argues that the public manifestation of these gifts exists for the common good of the church rather than for self-affirmation, personal fulfillment, or status.

We see this same principle in Ephesians 4:11–13, where Paul explains that the gifts given to the body of Christ are intended to equip the saints for the work of ministry, promote the unity of the faith, deepen the knowledge of Jesus Christ, and bring believers to maturity.

Notice the consistent theme.

The gifts of the Spirit are given to individuals in order to build up the body.

We can now extend our definition:

Spiritual gifts are unmerited gifts given to us by the Holy Spirit for the purpose of building up the Church.

As we move from defining spiritual gifts, we also need to understand what Paul says in verses 4–6.

1. Diversity of Gifts – There are many kinds of gifts, a point we have already introduced and will examine further.
2. Differences of Service – The same gifts may function in different areas of ministry and service.
3. Diversity of Activities – The Greek word refers to "activities" or "workings" (the source of our English word energy). In other words, God determines the measure of power or effectiveness with which a gift operates in an individual.

When it comes to spiritual gifts, God determines which gift or gifts a person receives. Those gifts may then be expressed through a variety of ministries, and each individual may experience different levels of power or effectiveness in exercising them.

For example, two people may both possess the gift of healing, yet one may consistently minister more powerfully than the other. There is nothing wrong with the one who operates in the gift to a lesser degree. Rather, God, in His wisdom, has simply apportioned a greater measure of that gift's operation to the other individual.

The Spirit distributes His gifts as He wills. Every gift we receive is another expression of God's grace that we do not deserve.

Therefore, it should not matter if one person operates in a greater capacity than another. While we are different people, possessing different gifts, serving in different ways, and ministering with varying levels of power, one truth remains the same:
Every gift comes from the same Holy Spirit, whose purpose is to glorify Jesus Christ.

It should also be noted that these gifts are manifested at particular points in time. An individual may not continually operate in every gift.

The first two gifts are closely related. They are articulate utterances (the meaning behind the word word) that communicate God's knowledge or wisdom for the benefit of the church.

1. The Word of Knowledge
The Word of Knowledge is the Spirit-given ability to communicate divine understanding or knowledge. It is closely related to the Word of Wisdom but is primarily concerned with understanding God's truth.

2. The Word of Wisdom
The Word of Wisdom empowers a person to speak God's wisdom into a particular situation. It is the Spirit-given insight to apply God's truth practically. It is not merely intellectual brilliance or philosophical wisdom.

3. The Gift of Faith
The Gift of Faith is a special endowment of confidence for a specific task, distinct from saving faith. It is an extraordinary trust in God for particular situations.

4. Gifts of Healings
The Gifts of Healings involve various manifestations of healing that are distributed sovereignly by God. These include different kinds of illnesses and different expressions of healing. Not every healing is instantaneous or miraculous in the same manner.

5. The Working of Miracles
The Working of Miracles (literally, "workings of powers") includes miracles but extends beyond spectacular supernatural events. It may include divine judgments, exorcisms, mighty acts, and other manifestations of God's power.

6. Prophecy
Prophecy is Spirit-inspired speech that builds up, exhorts, comforts, teaches, warns, and applies God's truth to the church. It is not necessarily predictive, although predictive prophecy is possible. All prophecy is subject to evaluation and testing.

7. Discerning of Spirits
Discerning of Spirits is the Spirit-given ability to distinguish the genuine activity of the Holy Spirit from false spiritual claims, false prophecy, deception, and other spiritual influences. It is broader than merely detecting demonic activity.

8. Kinds of Tongues
Kinds of Tongues involve multiple species or forms of Spirit-inspired speech. Depending on the context, these may include foreign languages, heavenly language, ecstatic speech, prayer, praise, or worship.

9. Interpretation of Tongues
Interpretation of Tongues is the Spirit-enabled rendering of an unintelligible tongue into intelligible speech for the edification of the church. In some instances, it may also involve the speaker praying for the ability to understand and interpret his own utterance.

Estimated Read Time: 9 min

Supporting Text: Acts 2:1–13, Acts 8:14–19, Acts 9:1–19, Acts 10:44–48, Acts 19:1–7, 1 Cor. 13:1–13, 1 Cor. 14:1–40, Rom. 8:26–27, Eph. 6:18, Jude 20.

When you walk through the book of Acts, there are five occasions where people are initially baptized in the Holy Spirit. We mentioned these in the article on the Baptism of the Holy Spirit. Briefly, those passages are found in Acts 2, 8, 9, 10, and 19.

• Acts 2, 10, and 19 state that those who were filled with the Spirit spoke with other tongues.
• Acts 8 alludes to a physical manifestation occurring, more than likely the act of speaking in tongues being witnessed.
• Acts 9 records no mention of tongues. Instead, Paul's eyes are healed, and shortly afterward he begins preaching the Gospel. However, we do know from 1 Corinthians that Paul tells the Corinthian church that he speaks in other tongues as well (1 Cor. 14:18).

As you can tell, there is a clear majority of these cases where those who are initially filled with the Spirit speak with other tongues.

We have already covered tongues as the initial evidence of one being baptized in the Holy Spirit. If you haven't read that article, I encourage you to go back and read it. In this article, I want to focus on what speaking in other tongues actually is.

1 Corinthians 14:2 tells us:

"For one who speaks in a tongue speaks not to men but to God; for no one understands him, but he utters mysteries in the Spirit." (1 Cor. 14:2)

Furthermore, in Acts 2 we find the use of two different Greek words regarding tongues.

1. Glōssa (Acts 2:4) — A language (specifically one unacquired). It emphasizes a mode of speech that the speaker has not learned through normal linguistic acquisition.
2. Dialektos (Acts 2:6) — The tongue or language peculiar to a particular people. It emphasizes the native, regional speech of each listener's homeland—Parthians hearing Parthian, Cretans hearing Cretan, and so forth.

The distinction between these terms matters. The disciples spoke in "other tongues" (glōssa) (Acts 2:4), while the multitude heard them speaking "in his own language" (dialektos) (Acts 2:6).

Therefore, speaking in other tongues, as the Spirit gives the utterance, means that the Christian begins speaking in a language unknown to him or her, yet one that is spoken somewhere else on this earth. This is supernatural, to say the least, as the speaker is, by faith, allowing the Spirit of God to flow through him and speak.

Paul writes:

"For if I pray in a tongue, my spirit prays but my mind is unfruitful." (1 Cor. 14:14)

"What am I to do? I will pray with my spirit, but I will pray with my mind also; I will sing praise with my spirit, but I will sing with my mind also." (1 Cor. 14:15)

Paul states that when one speaks in tongues, the mind is unfruitful. In other words, the speaker does not know what he or she is saying. Simply put, the believer yields to the Spirit of God and actively speaks the words that the Spirit gives.

This can be viewed similarly to prophecy. When someone stands to proclaim the Word of God or deliver a word the Lord has revealed, he speaks with his own mouth what the Spirit has made known to him. The difference is that, in speaking with tongues, the words themselves are unknown to the speaker.
For the overthinkers out there, this may be a difficult concept. It requires allowing your desire for control within your mind to be set aside and permitting yourself to speak words that are unknown to you. Certainly, this is an act of faith that requires yielding even more control to the Spirit of God.
Maybe that is part of the point.

When you give your life to Jesus, you acknowledge that He is King and Lord of your life. You submit to His authority and seek to live according to His ways. When one is baptized in the Holy Spirit, there is a further yielding of control to the Spirit of God so that you may operate in His power rather than your own.

There is one more type of tongue that deserves mention.

I have dealt with the fact that speaking in other tongues ordinarily involves speaking a language spoken somewhere else on this earth. However, Paul writes:

"If I speak in the tongues of men and of angels..." (1 Cor. 13:1)

Apparently, speaking in the heavenly language of angels is also within the scope of Paul's discussion.

When I read the Scriptures, it seems that the operation of tongues was more commonplace in the first-century church than many people assume.
In addition to the passages already discussed, consider the following:

• Paul describes both praying with his spirit and singing with his spirit (1 Cor. 14:13–15).
• The Spirit intercedes for believers with groanings too deep for words, knowing the mind of the Spirit and interceding for the saints according to God's will (Rom. 8:26–27).
• We are instructed to pray at all times in the Spirit with all prayer and supplication (Eph. 6:18).
• We are exhorted to pray in the Holy Spirit, building ourselves up in our most holy faith (Jude 20).

The operation of tongues in the believer appears to have been commonplace, as we are repeatedly encouraged throughout Scripture to worship in the Spirit and, more specifically, to pray in the Spirit.
Your personal prayer time should be where you most often exercise the gift of tongues.

This is the practice I lean into most today. During times of prayer, I allow the Spirit to pray through me. Likewise, during worship services, when everyone is praising the Lord in their own way, I will often sense the desire to speak in other tongues, and I simply yield to the Spirit, quietly praising God.

I do so knowing that those who spoke in tongues on the Day of Pentecost were declaring the mighty works of God (Acts 2:11).

Since I have begun speaking about the regulation of tongues in personal prayer and worship, I want to briefly address its operation within the public worship service. Again, we find this instruction in 1 Corinthians 14. I'll simply summarize Paul's teaching. 

 Paul teaches that while the one who speaks in a tongue builds up himself, the one who prophesies builds up the church through encouragement, exhortation, and comfort (1 Cor. 14:1–5). In fact, Paul says that although he desires all believers to speak with tongues, he would rather they prophesy because intelligible speech benefits the entire congregation unless the tongue is interpreted (1 Cor. 14:5). He then exhorts believers that, since they are eager for the manifestations of the Spirit, they should strive to excel in those gifts that build up the church (1 Cor. 14:12).

The point of the public worship service is the edification of the whole body, not merely one individual.

If you sense the leading of the Holy Spirit to speak in tongues during a service, remember that "the spirits of prophets are subject to prophets" (1 Cor. 14:32). In other words, the Holy Spirit empowers you, but He does not remove your self-control. You remain responsible for how and when the gift is exercised. Wisdom should always accompany spiritual gifts.

 Paul gives very practical instruction concerning public messages in tongues.

"If any speak in a tongue, let there be only two or at most three, and each in turn, and let someone interpret. But if there is no one to interpret, let each of them keep silent in church and speak to himself and to God." (1 Cor. 14:27–28)

If you are in a church where there is no interpretation, or if your church does not permit public messages in tongues, then do not loudly exercise the gift. Continue praying quietly to yourself and to God, exactly as Paul instructs.

 Paul places an entire chapter on love immediately before discussing the gifts of the Spirit, and that is not accidental.

"If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal." (1 Cor. 13:1)

Love must govern every spiritual gift. Paul concludes his discussion by reminding believers that all things should be done for edification and that "God is not a God of confusion but of peace" (1 Cor. 14:33). Unity, order, and love are always more important than demonstrating one's spirituality.

 Even with these regulations, Paul never discourages the legitimate use of tongues. In fact, he concludes his instruction by saying,

"So, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues." (1 Cor. 14:39)

The gift is to be welcomed, but it must always operate according to the biblical order God has established. When exercised in love, with interpretation, and for the edification of the church, the gift of tongues fulfills its proper place within the body of Christ.

Healing Beyond the Porch
At The Way Church, one of our goals is to continue the conversation beyond Sunday morning. While sermons are preached in a moment, the truths found in God's Word are meant to be carried into everyday life. Through this blog, we'll occasionally revisit messages from recent services, providing encouragement, reflection, and practical application for the week ahead.
Our series, Peace for the Battle Within, has been reminding us that healing is often more than a single moment. In the first message, we discovered that while salvation is instant, the healing of our souls is often a process. Last week, we were encouraged that a hurting mind is not a broken mind. It is healing in progress.
This week's message takes us one step further.
Eventually, healing requires movement.
That statement may sound simple, but it has profound implications. Most of us can identify seasons of pain that came suddenly. A difficult diagnosis. The loss of a loved one. A betrayal. A financial hardship. Those moments shake us, but over time they often begin to heal.

There is another kind of pain, however, that can become even more dangerous.
It is the pain we stop fighting.
The anxiety we quietly accept as "just the way I am."
The bitterness we justify because of what someone did to us.
The exhaustion we wear like a badge of honor.
The unhealthy habits we excuse because we've lived with them for so long.
Over time, what once felt abnormal slowly becomes familiar. We stop expecting freedom because we have adjusted to surviving. We no longer think of our struggle as something we experience. We begin thinking of it as part of our identity.
That is exactly why the account in John chapter 5 speaks so powerfully to us today.

The Question That Changes Everything
John tells us about a man who had been unable to walk for thirty-eight years. Think about that for a moment. Thirty-eight years is long enough for disappointment to become routine. It is long enough for hope to fade. It is long enough to stop imagining life could ever be different.
When Jesus approached him at the Pool of Bethesda, He asked what seems like a strange question.
"Do you want to get well?"
At first glance, the answer appears obvious. Of course he wanted to get well.
Yet instead of saying yes, the man immediately explained why he couldn't.
He had no one to help him into the pool. Others always got there first. The circumstances were against him.
His explanation made perfect sense.
Many of ours do too.
How often do we respond in similar ways? We tell ourselves we've already tried. We convince ourselves that change is impossible. We point to our past, our family history, our circumstances, or our failures as reasons why nothing can ever be different.
Sometimes those reasons are very real.
Jesus never minimized the man's suffering.
But He also refused to let the man's past determine his future.

Grace Always Makes the First Move
One detail from Sunday's message is worth sitting with a little longer.
The man never went looking for Jesus.
Jesus found him.
That is the story of the gospel from beginning to end.
God always makes the first move.
In the sermon we noted that Bethesda means "House of Grace." That is more than an interesting historical detail. It reminds us that every relationship with God begins the same way. Grace initiates.
We don't earn God's attention.
We don't deserve His kindness.
We don't heal ourselves so that He will love us.
He comes to us first.
But grace was never meant to leave us where it found us.
After Jesus met the man, He gave him a command that required faith.
"Get up. Pick up your mat. Walk."
The miracle came through God's power, but the man still had to respond.
That is why one of the central truths from this week's message is so important.
Grace initiates. Faith participates.
God supplies what only He can provide, but He often asks us to take the next faithful step.

When the Porch Becomes Comfortable
Perhaps the most challenging picture in this passage is not the pool.
It is the porch.
For thirty-eight years, the porch had become the man's world. It was familiar. Predictable. It required very little from him except waiting.
Sometimes our own porches are harder to leave than we realize.
The porch may be a pattern of negative thinking.
It may be an addiction we've learned to hide.
It may be constant busyness that keeps us distracted from what is really happening inside our hearts.
It may even be a diagnosis that has slowly become our identity instead of simply describing what we are experiencing.
During Sunday's message, we talked about the importance of recognizing that our struggles are real without allowing them to define who we are.
There is a difference between saying, "I struggle with anxiety," and believing, "Anxiety is who I am."
One describes a battle.
The other becomes an identity.
As followers of Christ, our identity is not rooted in our wounds. It is rooted in the One who calls us His own.

Faith Is Often Smaller Than We Think
One of the greatest misconceptions about faith is that it always looks dramatic.
Sometimes it does.
More often, it looks ordinary.
It looks like making the phone call you've been avoiding.
It looks like opening your Bible when you don't feel like reading.
It looks like showing up to church when staying home feels easier.
It looks like asking for help instead of pretending everything is fine.
It looks like forgiving one day before the emotions fully catch up.
Those steps may seem insignificant, but they are often where healing begins.
In Sunday's message, we were reminded that what we resist the hardest is often what we need the most. That truth can be uncomfortable because it requires humility. It asks us to stop making excuses and begin trusting God with the next step instead of demanding to see the entire journey.

Don't Stay Where Jesus Has Called You From
The beauty of John 5 is not simply that a man walked again. The beauty is that Jesus refused to leave him where He found him. The same Jesus still meets people in their pain today. He still walks toward those who feel forgotten. He still extends grace before we deserve it. He still asks difficult questions that expose what has kept us stuck. And He still invites us to move toward healing.
That invitation may look different for each of us. For one person, the next step may be having an honest conversation they've been avoiding. For someone else, it may be seeking wise counsel, laying down bitterness they've carried for years, or admitting they've grown comfortable on the porch. Whatever that step is, don't dismiss it because it seems small. Throughout Scripture, God often uses simple acts of obedience to accomplish profound transformation.
As we were reminded throughout this message, grace always makes the first move. God has already come near. He has already extended His love, His mercy, and His invitation to be made whole. The question is no longer whether He is willing to work. The question is whether we are willing to respond in faith.
The God who saved your soul is still committed to restoring your heart. His grace has already reached toward you. Now, by faith, take the next step. You don't have to have the entire journey figured out today. You simply have to trust the One who is calling you to get up, pick up your mat, and walk.

Estimated Read Time: 10 min.

Supporting Text: Acts 1:4–5, Acts 1:8, Acts 2:1–11, Acts 4:23–31, Acts 8:14–21, Acts 8:19, Acts 9:10–18, Acts 10:44–48, Acts 19:1–6, Luke 11:13, 1 Cor. 12:7–11, 1 Cor. 12:30, 1 Cor. 14:5, 1 Cor. 14:18.

If you read Acts 2:1–11, you will find that there is much in this text that occurred only once in Scripture. For instance, the sound of a rushing wind and the appearance of fire resting upon believers never occur again when people are filled with the Holy Spirit. There are, however, other accounts in the book of Acts that share similarities with the initial Acts 2 experience, particularly the speaking in other tongues (Acts 2, Acts 10, and Acts 19). Yet there are also a couple of occasions involving an initial filling of the Spirit where tongues are not explicitly mentioned (Acts 8 and Acts 9).

In this article, I will discuss the Pentecostal doctrine that the initial physical evidence of the Baptism of the Holy Spirit is speaking in other tongues. I will first present this view and then examine the arguments commonly raised against it.

I want to be transparent. I come from a Pentecostal background. I grew up hearing and learning from many great Pentecostal preachers, and I have both heard and personally delivered messages concerning the Baptism of the Holy Spirit with the evidence of speaking in other tongues. I still maintain a sincere appreciation for many aspects of Pentecostal theology.

The traditional Pentecostal viewpoint possesses a strong biblical argument. In a moment, I will walk through that argument and the primary passages used to support it. However, after studying the whole counsel of Scripture, I no longer hold the position that every believer who is filled with the Spirit will necessarily speak in other tongues.

I still maintain a very high view of tongues. It is a biblical and valuable gift that I continue to operate in today. Additionally, in a future article, I will take the time to discuss the topic of tongues in greater detail so that you may have a fuller understanding of its purpose and operation.

One more thing before we proceed. While I believe that the Baptism of the Holy Spirit is a foundational doctrine, the question of what constitutes the evidence of that baptism is a secondary issue. Whether you believe that tongues are the evidence or whether you hold another view, all Christians are united by Jesus Christ. We are family, and we should be able to discuss these matters with grace, humility, and love.

Traditional Pentecostal teaching regarding the evidence of the Baptism of the Holy Spirit is often summarized as follows:

"The Baptism of the Holy Spirit is a distinct work of grace following salvation, and the initial physical evidence of receiving this baptism is speaking in other tongues as the Spirit gives utterance."

The primary support for this position comes from Acts chapters 2, 10, and 19. In each of these accounts, those who receive the Holy Spirit are also recorded as speaking in tongues.

Therefore, of the five primary accounts in Acts that appear to describe an initial filling of the Holy Spirit, three explicitly mention speaking in tongues. This forms the foundation of the Pentecostal argument.

The question then becomes: What do we do with the other two accounts found in Acts chapters 8 and 9?

Acts 8 gives us the account of Simon the Sorcerer witnessing others receive the Holy Spirit. Upon seeing this phenomenon, Simon asks Peter for this power so that he too might lay hands on people and see them receive the Holy Spirit (Acts 8:19).

Peter immediately rebukes him, but it should be noted that Simon saw something observable. There was a visible or audible manifestation accompanying the reception of the Holy Spirit. Because of this, some argue that the experience may have been similar to Acts 2, where people spoke in tongues.

Some have also pointed to Acts 8:21, noting that in the Textus Receptus the word translated "matter" is logos, which can refer to speech or utterance. This has been used to suggest that speaking may have been involved. However, this argument is weakened by the fact that earlier manuscripts use the Greek word meris, meaning "part" or "portion." Therefore, the textual evidence for that argument is not particularly strong.

Acts 9 records Paul's reception of the Holy Spirit. In this account, tongues are not mentioned at all. The gifts that appear to be operating are prophecy through Ananias and the healing of Paul's blindness.

However, we later learn from 1 Corinthians 14:18 that Paul spoke in tongues extensively:

"I thank God that I speak in tongues more than all of you."

Paul clearly spoke in tongues. The question is whether he received this gift at the moment recorded in Acts 9 or at some later point. Since Acts does not explicitly mention tongues, we cannot say with certainty.

As you can see, there are biblical arguments supporting the Pentecostal position, but there are also scriptural observations that raise questions about it.

Acts 9 records Paul's reception of the Holy Spirit. In this account, tongues are not mentioned at all. The gifts that appear to be operating are prophecy through Ananias and the healing of Paul's blindness.

However, we later learn from 1 Corinthians 14:18 that Paul spoke in tongues extensively:

"I thank God that I speak in tongues more than all of you."

Paul clearly spoke in tongues. The question is whether he received this gift at the moment recorded in Acts 9 or at some later point. Since Acts does not explicitly mention tongues, we cannot say with certainty.

As you can see, there are biblical arguments supporting the Pentecostal position, but there are also scriptural observations that raise questions about it.

1 Corinthians 12:30 - Do all possess gifts of healing? Do all speak with tongues? Do all interpret?

Paul is clearly employing a rhetorical series of questions. The expected answer to each question is no. Therefore, when Paul asks, "Do all speak with tongues?" the anticipated answer is also no.

Some Pentecostal traditions argue that the tongues associated with Spirit baptism are different from the gift of tongues described in 1 Corinthians 12. However, the gift discussed in chapter 12 is further explained in chapter 14, where Paul discusses its use in both public and private settings. While there may be different uses of tongues, the same gift appears to be in operation.

This means that Paul's statement in 1 Corinthians 12:30 may also apply to the discussion of Spirit baptism. Furthermore, Paul says:

"Now I want you all to speak in tongues..." (1 Cor. 14:5)

His desire that all would speak in tongues suggests that not all actually did.

How do you know that you have been filled with the Holy Spirit and are ready to be a witness for Jesus Christ?

First, if you begin speaking in tongues, I believe that is a clear indication that God has filled you with the Holy Spirit.

I remember when God filled me with the Holy Spirit at a youth conference. I felt fire come into my belly, and I spoke words in another tongue. Ever since then, that gift has continued to grow in my life, especially during personal times of worship and prayer.

Second, other gifts may manifest as well.

Acts 9 records both prophecy and healing in connection with Paul's experience. You may discover that God has given you a spiritual gift as a result of being filled with the Spirit. After all, it is the Spirit who distributes gifts according to His will (1 Cor. 12:7–11).

Third, many believers receive a boldness in proclaiming the Gospel.

Often, a believer asks God to fill them with the Holy Spirit and then discovers a newfound confidence to share Christ with others. What once seemed intimidating becomes natural through the power of God.

Acts 4:23–31 records believers being filled with the Holy Spirit, and after they were filled, they continued to speak the Word of God with boldness.

It is worth noting that Acts 4 appears to describe a second filling of the Holy Spirit. In other words, there is not merely one filling, but many fillings throughout the Christian life.

If God has filled you before, perhaps it is time to ask Him to fill you again.

If you are a Christian and have not yet received the Baptism of the Holy Spirit, now is the time to ask.

In your prayer time, begin asking the Lord to fill you with the Holy Spirit.

This requires faith, just as salvation required faith. Remember that Jesus commanded His disciples to wait for and receive this promise (Acts 1:4–5, 8). Furthermore, Luke 11:13 assures us that the Father gives the Holy Spirit to those who ask Him.

This is not something God is withholding from you. Ask and receive by faith.

Do not become preoccupied with the evidence. The Holy Spirit distributes His gifts as He wills (1 Cor. 12:7–11). Furthermore, the Baptism of the Holy Spirit is not primarily about evidences. It is about being empowered to be a witness for Jesus Christ.

If you are seeking the Holy Spirit merely so that you can speak in tongues, your emphasis is misplaced. Instead, ask Jesus to baptize you in the Holy Spirit because you desire to be His witness. As you seek Him, trust Him to provide whatever evidence and gifts He desires.

In the next article, we will begin discussing the Gifts of the Spirit.

Estimated Read Time: 5 min

Supporting Text: Matt. 3:16–17, Matt. 28:18–20, Luke 24:52–53, Acts 1:12–14, Acts 1:24–26, Heb. 10:25, Acts 2:1–4, Acts 2:16–21, Joel 2:28–32, Num. 11:24–29, Isa. 46:9–10, John 16:13, Acts 2:11, Acts 2:41–42.

The opening chapter of the book of Acts contains a command from Jesus to His disciples that they were to be baptized with the Holy Spirit. Once they received this Spirit baptism (just as Christ had at His own baptism, Matt. 3:16–17), their witness for Jesus could begin.

In the last article "The Baptism of the Holy Spirit,"  I discussed the purpose of Spirit baptism. Its purpose is that you, the disciple of Jesus Christ, might become an empowered witness of the Gospel of which you have become a partaker.

Jesus knew that we would need both boldness and power in order to carry out this mission. The Great Commission would, at times, be perilous (Matt. 28:18–20). Therefore, He told His disciples to wait until they had been fully immersed in the Spirit of God, just as they had already been immersed into Christ.

From the Ascension until the Day of Pentecost, the disciples waited for the Promise of the Father—for them to be filled with the Holy Spirit. During that time, they were:

• Attending Temple services (Luke 24:52–53)
• Praying (Acts 1:12–14)
• Practicing apostolic governance (Acts 1:24–26)

These are the same things we should be doing today: attending church (Heb. 10:25), continuing in the Apostles' doctrine (biblical teaching), fellowshipping with other believers, and praying (Acts 2:42).

Finally, the Day of Pentecost arrived. While they were gathered in the Upper Room, the Holy Spirit came from heaven and filled the house where they were sitting.

Acts 2:1 - When the day of Pentecost arrived, they were all together in one place.

Acts 2:2 - And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting.

Acts 2:3 - And divided tongues as of fire appeared to them and rested on each one of them.

Acts 2:4 - And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance.

The text tells us that when the Holy Spirit came into the house, the following occurred:

• A sound from heaven, like a mighty rushing wind
• The sound filled the entire house where the disciples were gathered
• Divided tongues of fire appeared and rested upon each of them
• They were filled with the Holy Spirit
• They began to speak in other tongues as the Spirit gave them utterance

As you continue reading through the account of Pentecost, you will come to Acts 2:16–21, where the Holy Spirit brings to Peter's remembrance the prophecy of Joel (Joel 2:28–32), which foretold this very event.

This prophecy also marks the beginning of the period commonly referred to as "the Last Days"—the time between the outpouring of the Holy Spirit and the Second Coming of Jesus Christ.

In Joel's prophecy, we are told that when the Spirit is poured out upon all flesh—male and female, Jew and Gentile, slave and free—certain manifestations will occur. Those filled with the Spirit will:

• Prophesy
• Experience visions
• Dream dreams

The gifts of the Holy Spirit will be given to God's people (a subject we will discuss in a future lesson on the Gifts of the Spirit), and those filled with the Spirit will prophesy.
We can go back even further into the Old Testament and find a similar example in Numbers 11:24–29. In that passage, when the Spirit of God came upon the seventy elders, they began to prophesy.

But what does it mean to prophesy?

Prophecy has two primary aspects:

• Foretelling: The Spirit reveals knowledge concerning future events (Isa. 46:9–10; John 16:13).
• Forth-telling: The Spirit enables a person to proclaim the Word of God to a present audience (e.g., Acts 2:14-41). In its simplest form, this includes preaching and teaching the truth of Scripture.

Ultimately, this is what we see taking place on the Day of Pentecost.

Acts 2:11 - "...we hear them telling in our own tongues the mighty works of God."

We will discuss specific evidences in greater detail in the next article, but the primary evidence we see here is believers operating in prophetic witness. Combined with the supernatural gift of tongues, these men and women began declaring the mighty works of God in languages they had never learned.

Peter then stood up in boldness and, through the power of the Holy Spirit, preached the Gospel of Jesus Christ. As a result, three thousand people gave their lives to Christ because of what they both saw and heard (Acts 2:41).

Therefore, the greatest evidence of being filled with the Holy Spirit is a bold and confident witness of Jesus Christ that flows from both your mouth and your life. Those who are filled with the Spirit possess a bold faith, and they are not ashamed to proclaim it.

In the next article, we will begin a more detailed discussion concerning the specific evidences associated with the Baptism of the Holy Spirit.

Estimated Read Time: 12 min.

Supporting Text: Acts 1:4–8, Matthew 3:13–17, Mark 1:9–11, Luke 3:21–22, Luke 4:1, 14, 18, Acts 10:44–48, Acts 19:1–6, 2 Peter 1:4, 1 Corinthians 6:11, John 20:21–23, Mark 11:12–14, 20–24, 1 Corinthians 12:13, Matthew 3:11, Acts 10:38, Matthew 28:19–20, Luke 11:13, Acts 1:12–14.

Let's begin with Acts 1:4-5:

Acts 1:4-5 - [4] And while staying with them he ordered them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, “you heard from me; [5]  for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.”

Luke records here, in the first chapter of the book of Acts, the last words of Jesus before His ascension. Certainly, when it comes to any man's last words, they are important. But even more important are the last words given by our God and Savior, Jesus Christ, before He ascended into heaven (where He remains until He returns).

He did not give words of prophecy regarding the future. Rather, He gave a command for the present. That command was to wait for the Promise of the Father and to be baptized with the Holy Spirit.

These disciples, who had walked with Jesus for three and a half years, were now being commanded to do nothing (in regards to being a witness) for Him except wait until they were filled with the Holy Spirit.

This raises several questions:

• Were these disciples not already used by Jesus?
• Were they technically not saved until they received the Holy Spirit on the Day of Pentecost?
• What about the doctrine of a second work of grace that certain Christians (I am one of them) believe?

What Jesus is commanding here is for the disciples to undergo a similar experience to what He Himself experienced at His baptism in the Jordan (Matt. 3:13–17; Mark 1:9–11; Luke 3:21–22).

Prior to that baptism, there is no record of public miracles or ministry from Christ. He lived in relative obscurity. It was at that event, when Jesus was water baptized and the Spirit came upon Him, that His public ministry and miracles began (Luke 4:1, 14, 18).

Jesus is God, but when He took on flesh, He lived as a man. As one pastor stated:

"He maintained the possession of His Deity; however, He laid aside the expression of it."
While Jesus ministered on this earth, everything He did was accomplished by and through the power of the Holy Spirit.

Now He commands His disciples to undergo a similar experience.

To be baptized simply means "to be immersed."

Our practice of water baptism illustrates this. When people give their lives to Jesus, they are soon baptized in water. There, they publicly confess Christ, and ministers baptize them in the name of the Father, the Son, and the Holy Spirit (Matt. 28:19–20).

They are taken beneath the water and then raised up again.

This symbolizes the passing away of the old person and points toward resurrection life. It represents our salvation as we move from death into life.

We are immersed into the water just as we have been immersed into Christ.

1 Corinthians 12:13 - For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit.

At the moment a person accepts Christ, the Spirit of God immerses them into the body of Christ, allowing Him to take up residence within them.

At the Baptism of the Holy Spirit, the reverse occurs.

Matthew 3:11 - I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire.

Here, Jesus takes His people and immerses them fully into the Holy Spirit. Therefore, we see the Baptism of the Holy Spirit as a second and distinct work of grace that every believer should experience.

We see this again in Acts 19:5–6. There, Paul baptized believers in the name of the Lord Jesus, and then, one verse later, laid hands on them. They were then baptized in the Holy Spirit and began to speak in tongues.

On the subject of tongues, I will speak at length in a future article, but not in this one.

I am one of those who maintain that the Baptism of the Holy Spirit is a second and distinct work of grace.

Yes, both salvation and Spirit baptism can happen at the same time (Acts 10:44–48). However, there are other occasions where they are presented as distinct events (Acts 19:1–6).

Does this mean that a person does not receive the Holy Spirit until they are baptized in the Spirit?

The answer is no.

In the previous articles, we have seen that the Holy Spirit indwells a person from the moment they accept Jesus Christ as Savior. It is at that point that we become partakers of the divine nature (2 Pet. 1:4).

1 Corinthians 6:11 states:

"And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God."

Clearly, the Holy Spirit is involved in salvation and begins to take up residence and work within us from the moment we accept Christ.

I would even argue that the disciples had already received the Holy Spirit prior to the command given in Acts 1. Consider John 20:21–23:

John 20:21–23 - Jesus said to them again, “Peace be with you. As the Father has sent me, even so I am sending you.” And when he had said this, he breathed on them and said to them, “Receive the Holy Spirit.” If you forgive the sins of any, they are forgiven them; if you withhold forgiveness from any, it is withheld.

Here we see Jesus, after His resurrection, breathing upon His disciples and telling them to receive the Holy Spirit.

Their reception of the Holy Spirit evidences that they are now in relationship with Christ and part of His body.

With this reception of the Holy Spirit comes authority (exousia), which is also granted to Christ's disciples. This authority enables Christians to operate within the authority delegated to them by God.

If the Word of God declares something, we may speak that Word with confidence. Jesus and the fig tree provide one example (Mark 11:12–14, 20–24), and commanding demonic spirits to leave is another.

However, I do want to add a caveat.

I do not believe that we can simply command whatever we desire and expect God's authority to automatically enforce our will. A Christian walking in humility is a servant of God.

Therefore, we must operate under His authority—the Word of God. When He opens our eyes to a situation, we may, by faith, speak according to His will. This authoritative speaking is then in line with the will of God.

• We speak as He speaks. We act as He acts.
• We are His servants.
• He is our Master, not our genie.

These disciples had already received the Holy Spirit. What, then, was the point of the Day of Pentecost?

When we read the first chapter of Acts, Jesus is not primarily speaking about receiving the Person of the Holy Spirit for the first time, but rather receiving power from the Holy Spirit.
The emphasis is not on receiving the Spirit Himself, but on receiving the power that accompanies being baptized in the Spirit.

That reception of power comes through being baptized into Him.

By now, we understand that to be baptized in the Holy Spirit is to be fully immersed in the Holy Spirit. We also understand that this is a second work of grace that occurs after a person gives their life to Jesus Christ. This means that the only prerequisite for being baptized in the Holy Spirit is to be saved.

But what is the purpose? Why should a believer seek the Baptism of the Holy Spirit?
Acts 1:8 tells us:

Acts 1:8 - But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.

The purpose of Spirit baptism is that we might be empowered as God's witnesses of Jesus Christ on the earth so that others may also come to know Him.

But what is a witness?

The Greek word translated "witness" is martys, from which we derive the English word martyr. Martyrs are those who have proven the strength and genuineness of their faith in Christ, even unto death. Their words and their lives testify to the victory of Christ.
When believers proclaim the Gospel, there should be a power associated with that proclamation—not merely authority.

Earlier, we spoke about authority. Every Christian is able to, and should, operate in the authority given to them by Christ. However, there is also power that Jesus desires to give to every one of His children. Not only does He desire to give it, but He commands us to receive it.

Read Acts 1:4–5 and 1:8 again. This command was given by Jesus to His disciples, and by extension, it applies to us as well. They were instructed to wait until they received power from God.

The word translated "power" is dunamis, from which we derive the English word dynamite. It refers to inherent power, miraculous power, or mighty works.

This is the same power that Jesus operated in throughout His earthly ministry when He healed the sick, cast out demons, and raised the dead (Luke 4:14, 18; Acts 10:38).

As Christians, we need to operate in both God's authority and His power. When those two things work together, we are able to properly fulfill our role as witnesses and carry out the Great Commission.

Matthew 28:19–20 - Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.

Before we do this, however, we must be filled with the Spirit.

I have already stated this, but it bears repeating: this is a command given by Jesus.
As I bring this article to a close, I want to address what we are to do in order to obey this command and receive the Baptism of the Holy Spirit.

First, we must accept Jesus Christ as our Savior. Salvation is the prerequisite. God does not fill someone who is unwilling to enter into relationship with Him.
Second, we must ask.

Luke 11:13 - If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!
It really is that simple.

If you have given your life to Jesus and are reading this article, begin asking God to fill you with the Holy Spirit.

Now let's focus on the concept of waiting.

Waiting is not passive; it is active.

The disciples (not just the Twelve) spent the days following Christ's ascension waiting for the Promise of the Father. What did that waiting look like?

Where Did They Wait?

They waited where Christ told them to wait.

They remained in Jerusalem and gathered in the upper room (Acts 1:12–13).
How Did They Wait?

They waited in unity and prayer.

Acts 1:14 tells us that they continued together in prayer. This likely included both private and corporate prayer.

They were actively fellowshipping, praying, worshiping, gathering together, and living in obedience to the Scriptures while they waited.

We should do the same.

We should be actively involved in the church where God has planted us. We should be fellowshipping with our brothers and sisters in Christ, living lives aligned with the Word of God, and continually asking the Lord to baptize us in the Holy Spirit.

We do this knowing that this is the very promise Christ commanded His disciples to wait for. We also do it knowing that when God fills us with His Spirit, He empowers us to be effective witnesses for Jesus Christ so that others may come to know Him as Lord and Savior.
Begin waiting for the Promise of the Spirit.

While you wait, ask God to fill you.

Expect the Holy Spirit to come upon you, knowing that when He does, God will use you and demonstrate His power through the ministry He has called you to fulfill.

Estimated Read Time: 8 min.

Supporting Text: John 14:18, John 16:13–15, 2 Peter 1:21, John 14:26, Mark 13:11, 2 Timothy 2:15, 1 John 2:27, Hebrews 10:25, Proverbs 3:5–6, John 16:7–11, Philippians 1:6, 1 John 1:9, John 16:14, 1 John 4:1, John 16:13, Isaiah 46:10, Hebrews 11:7, Acts 13:2.

In the Greek, the word for "Comforter" is Paraklētos, which means advocate, helper, or comforter—the One called alongside another to help.

in the previous article "The Holy Spirit & Salvation" In the Greek, the word for "Comforter" is Paraklētos, which means advocate, helper, or comforter—the One called alongside another to help.

John 16 not only describes the role of the Holy Spirit in bringing us unto Christ but it also describes what He will do in our lives after accepting Christ.

John 16:13 - When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come.

John 16:14 - He will glorify me, for he will take what is mine and declare it to you.

John 16:15 - All that the Father has is mine; therefore I said that he will take what is mine and declare it to you.

The first thing we are told is that the Holy Spirit is the Spirit of Truth and that He will guide us into all truth. That truth is the Word of God—the Scriptures—which He gave unto mankind (2 Pet. 1:21). Not only will He guide you through it, but He will also bring it to your remembrance (John 14:26).

Furthermore, Jesus, speaking of the persecution that would come, tells His disciples in Mark 13:11 that when they are delivered up, they should not be anxious about what they are to say. Rather, the Holy Spirit will give them the words to speak.

Now, I do not believe these verses mean that you never have to read the Bible because God will supernaturally give you everything you need. Throughout Scripture we find numerous admonitions to study and know God's Word (2 Tim. 2:15). As Christians, we should place ourselves before the Scriptures and seek to understand them.

The Holy Spirit gave us this Book, and He will guide us through it, bring it to our remembrance, and teach it to us (1 John 2:27).

Note: Part of that teaching comes not only through personal study but also through being part of a local church where the Holy Spirit uses pastors, teachers, and other ministries to instruct believers in the truth. Ensure that you do not forsake assembling together with other believers (Heb. 10:25).

As the Spirit of Truth reveals these things to us, we should yield to what He is showing us (Prov. 3:5–6).

Following the promise that He will lead us into all truth, we encounter two additional things that the Holy Spirit will do. For simplicity, I am going to present these as three things that the Spirit speaks to believers about.

The first thing the Spirit will speak to you about is you.

If we back up in John 16 to verses 7–11, we see the subject of conviction that we discussed in the previous lesson. However, that work continues in the life of the believer.
Philippians 1:6 tells us:

"He who began a good work in you will bring it to completion at the day of Jesus Christ."
Even though we are in Christ and have been justified, we are not yet perfect. We will still fail. This is evident in the Lord's Prayer, where Jesus teaches us to ask the Father for forgiveness and for help in overcoming temptation. Additionally, 1 John 1:9 tells us that when we fail, we should confess our sins unto Christ and receive His forgiveness.

The Holy Spirit will continue to convict us of sin and bring those things to our attention so that they may be cleansed and forgiven. When this happens—and it will happen—do not grieve the Holy Spirit through resistance. Instead, yield to Him, confess your sin, and be cleansed.

As we saw in Philippians 1:6, this is a work that will continue in us until the Lord returns and we receive our glorified bodies, which will no longer possess a sin nature.

The second thing the Spirit will speak to you about is Christ.

Jesus said:

"He will glorify Me, for He will take what is Mine and declare it to you." -- John 16:14

The Holy Spirit reveals Christ to us. Everything that He reveals ultimately glorifies Jesus.
Here I want to emphasize a word of caution. The Spirit will indeed speak to you, but you also have your own thoughts, and evil spirits can seek to influence you either directly or through others. For this reason, John tells us in 1 John 4:1 to test the spirits to determine whether they are from God.

What the Spirit speaks will always conform to the Word of God—the Scriptures He inspired. Both Scripture and the Spirit will always point us toward Christ and glorify Him.

Finally, the Spirit will speak to you about things to come.

In other words, He may reveal things concerning the future. This may occur in a corporate sense or in a personal sense. It may come through dreams, visions, direct impressions upon your spirit, or through bringing Scripture to your remembrance.

Throughout Scripture and church history, we find many examples of God revealing future events to His people. In fact, this is one of the ways God identifies Himself as God.

Isaiah 46:10 - declaring the end from the beginning and from ancient times things not yet done, saying, "My counsel shall stand, and I will accomplish all my purpose."

Additionally, this is something that the Spirit has spoken to me about personally as well.
Years ago, a great fear came upon me concerning my place of employment. During that season, the Spirit brought Hebrews 11:7 to my remembrance:

Hebrews 11:7 - By faith Noah, being warned by God concerning events as yet unseen, in reverent fear constructed an ark for the saving of his household. By this he condemned the world and became an heir of the righteousness that comes by faith.

As that verse continued to weigh upon my heart, I felt the Spirit compel me to apply for another position. That was ultimately the position I ended up in. A few months later, I discovered that my former boss had been let go from that employer. When I asked him whether I would have been affected, he told me that I would have been let go as well.

In that situation, the Holy Spirit spoke to me, brought the Word to my remembrance, and, in yielding to Him, I entered into a season of blessing rather than difficulty. God is so good!

The Holy Spirit is active in our lives. He speaks to us through His Word, and He also speaks to our spirit (Acts 13:2; John 16:13).

Do not grieve Him. Open the Scriptures often. Ask the Spirit to speak, guide, and direct you.

There is so much more that the Holy Spirit desires to do in and through the life of the believer. That is what we will begin to explore next. He is calling us to be witnesses for Christ and to glorify Him, just as He glorifies Christ.

To do that, however, we must be completely immersed in Him.

Next time, we will discuss the Baptism of the Holy Spirit.

Estimated Read Time: 7 min.

Supporting Text: Zech. 4:6, John 16:8–11, John 3:19–20, Rom. 1:17–32, Eph. 2:1–10, Rom. 4:3, Gal. 3:6, Matt. 25:41, Rev. 20:1–10, John 6:44, John 14:18–23, Lev. 9:22–24, Exod. 40:34–38, 2 Chron. 7:1–3, Acts 2:3–4, Matt. 3:11, 1 Cor. 3:16, 1 Cor. 6:19, 1 John 1:9, Rom. 8:1–2.

Zechariah 4:6 illustrates a principle seen throughout Scripture: God's work is accomplished not through human strength but through the power of His Spirit.. He is the executor of God's will on the earth. There is no greater work involving the Holy Spirit than that of salvation. In this lesson we will examine the role of the Holy Spirit in salvation. In our next study we will explore His continuing work of sanctification in the life of the believer.

Let's turn to the Gospel of John.

John 16:8 - And when he comes, he will convict the world concerning sin and righteousness and judgment:

John 16:9 - Concerning sin, because they do not believe in me;

John 16:10 - Concerning righteousness, because I go to the Father, and you will see me no longer;

John 16:11 - Concerning judgment, because the ruler of this world is judged.

Here, Jesus is speaking to His disciples about the Holy Spirit and specifically how He operates in the process of salvation. We are told that one of the primary aspects of His ministry is to convict.

To convict means to expose, reprove, and convince. The Holy Spirit exposes the world's unbelief and convinces people of the truth concerning Christ and His finished work. Jesus tells us that the Holy Spirit does this in three different ways:

1. Of Sin – People are convicted of sin because they do not believe in Jesus. It is mankind's love for sin over Christ that prevents them from accepting Him (Jn. 3:19-20, Rom. 1, Eph. 2). When a person desires sin more than Christ, they ultimately reject Him.
2. Of Righteousness - People are convicted concerning righteousness because Christ is perfectly righteous. Who He is and what He accomplished was fully accepted by God the Father. Our own righteousness is as filthy rags and is unacceptable before God. The Father accepts us only through His Son (Rom. 1:17, 4:3, Gal. 3:6).
3. Of Judgment: [Matt. 25:41, Rev. 20:1-10] - Those who do not accept Christ—who took God's judgment upon Himself for us—will instead receive God's judgment themselves

In John 6:44, Jesus tells us that no man can come to Him unless the Father who sent Him draws him. This means that it is the work of the Holy Spirit, through the Gospel of Jesus

Christ, to convict people of sin, righteousness, and judgment. When we draw near to God for salvation, it is because we are being drawn by the Holy Spirit.
Those who reject this message of love and grace remain in a state of condemnation and judgment. Those who accept the Gospel not only receive Christ but also receive the Holy Spirit.

John 14:18-20 tells us the following:

John 14:18 - “I will not leave you as orphans; I will come to you.

John 14:19 - Yet a little while and the world will see me no more, but you will see me. Because I live, you also will live.

John 14:20 - In that day you will know that I am in my Father, and you in me, and I in you.

When we respond favorably to the Gospel, the Holy Spirit does not leave us alone. As Jesus stated, we are not left as orphans. Rather, He comes to make us His dwelling place.

John 14:23 - Jesus answered him, “If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him.

Throughout the Old Testament, divine fire often accompanied sacrifices accepted by God and was followed by God's presence dwelling among His people

At the inauguration of the Tabernacle, fire came out from before the LORD and consumed the burnt offering and the pieces of fat upon the altar (Lev. 9:22–24). Following this, the cloud covered the tent of meeting, and the glory of the LORD filled the Tabernacle (Exod. 40:34–38). We see this pattern repeated at the dedication of Solomon's Temple. Fire came down from heaven and consumed the burnt offering and sacrifices, and the glory of the LORD filled the Temple (2 Chron. 7:1–3).

If you turn to chapter two of the book of Acts, you will see that when the Holy Spirit descended on the Day of Pentecost and filled those gathered in the upper room, an interesting event occurred. (And no, I am not focusing on the tongues here—we will discuss that in a later blog.)

What I do want to focus on is the fire:

Acts 2:3 - And divided tongues as of fire appeared to them and rested on each one of them.

Acts 2:4 - And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance.

Just as in the Old Testament, fire fell where the sacrifice had been accepted, and that became the place where God's presence dwelt (Matt. 3:11).

The fire at Pentecost was a unique, one-time event that demonstrated that the sacrifice of Christ was acceptable to God. It also revealed that anyone who accepts Christ is accepted by God, and God—the Holy Spirit—makes His home within them. The appearance of fire at Pentecost points us back to this imagery and reminds us that Christ's sacrifice has been accepted and that God now dwells within His people through the Holy Spirit.

The believer becomes a temple not made with hands (1 Cor. 3:16; 6:19).

If you have not accepted Christ as your Savior, all you must do is call upon Him. Confess your sin, ask Him to forgive you, and place your faith in Him as Savior and Lord.
When you do this, you become acceptable to God through Christ, and the Holy Spirit comes to dwell within you.

1 John 1:9 – If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

Romans 8:1-2 – [1] There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. [2] For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.

In our next article, we will examine how the Holy Spirit continues His work within the believer, conforming us into the image of Christ through the process of sanctification.

Estimated Read Time: 12 min.

Supporting Text: Gen. 1:1; Gen. 1:26; Gen. 2:24; Gen. 11:7; Deut. 6:4; Job 33:4; Isa. 6:3; Isa. 11:2; Isa. 48:16; Isa. 63:10; Zech. 4:6; Matt. 3:16–17; Matt. 28:19; Luke 1:35; Acts 7:51; Acts 13:2; Rom. 8:26–27; Eph. 4:30; 1 Thess. 5:19–20; Heb. 9:14; 2 Pet. 1:4; 2 Pet. 1:21; Rev. 4:5.

The nature of God can truly be an enigma (something or someone that is mysterious, puzzling, or impossible to understand). I know that He is the Creator of the Universe (Gen. 1:1) and that He is love. I know that He demonstrated that love by taking on flesh to live among us and then die on the Cross for our sin. Certainly, there are things that we can know about God. He provides us with knowledge of who He is and the love that He has for us through Scripture. When we accept Him as our Savior, we can then experience firsthand the love and peace that He offers.

Still, there is so much about God that I do not understand. Then again, how can the finite (the limited) ever completely understand the infinite (the unlimited)? When it comes down to it, that is what makes Him God and me a man.

One of the most fascinating aspects of God is that He is Triune, meaning that He is one God in three persons. We call this the Trinity, the collective name given to the three persons of the Godhead: the Father, the Son, and the Holy Spirit. You may be asking, "How can God be one, yet three?" While no illustration perfectly captures the Trinity, a few examples can help us grasp the concept at a basic level. You could think of it like a three-leaf clover. It is one object, yet it has three distinct leaves. Or, for a more technical example, water exists as one substance while appearing in multiple states of matter (e.g., liquid, solid, and gas).

Rather than relying on illustrations alone, we must ultimately look to Scripture itself to understand how God has revealed His nature. Let us first examine what Scripture reveals about the nature of God, and then we will briefly look at the Creeds (formal, concise statements of the shared beliefs of a religious community). From there, we will specifically begin looking at the third person of the Trinity whom we know as the Holy Spirit.

Deuteronomy 6:4 (ESV): Hear, O Israel: The LORD our God, the LORD is one.

As you can see from Deuteronomy 6:4, Scripture declares that the LORD (Jehovah) is one. But what does "one" mean in this context? Is it completely one in the way we often think? The Hebrew word used is echad, meaning properly united, that is, one. We find the first use of echad back in Genesis 2:24, where it is declared that man and woman are to become "one flesh." This not only defines an intimate physical union but also a unified covenantal relationship. This means that echad carries the sense of a "unified singularity."
We see a similar concept in the first name used for God in Scripture:

Genesis 1:1: In the beginning God created the heaven and the earth.

Here, the word for God is Elohim. Grammatically, this presents us with a plural form that functions as a singular.

While diving into a word study can be immensely helpful, it is not always necessary. There are many places throughout Scripture where we can see the concept of the Triune Godhead revealed.

Genesis 1:26 - Then God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.”

Genesis 11:7 - Come, let us go down and there confuse their language, so that they may not understand one another's speech.”

Genesis 19:24 - Then the LORD rained on Sodom and Gomorrah sulfur and fire from the LORD out of heaven.

There are additional Old Testament (OT) passages that point to this reality, such as those found in the book of Isaiah. For instance, Isaiah 6:3 makes a threefold declaration that God is "Holy, Holy, Holy." Even more striking, however, is Isaiah 48:16:

Isaiah 48:16 - Draw near to me, hear this: from the beginning I have not spoken in secret, from the time it came to be I have been there.” And now the Lord GOD has sent me, and his Spirit.

We also find numerous passages in the New Testament (NT) such as:
 
Matthew 3:16-17 - And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him; and behold, a voice from heaven said, “This is my beloved Son, with whom I am well pleased.”

John 16:13-15 - When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. He will glorify me, for he will take what is mine and declare it to you. All that the Father has is mine; therefore I said that he will take what is mine and declare it to you.

Note: Even though 1 John 5:7 is the most explicit trinitarian claim in Scripture I will omit it, as it was not found in the first two editions of Erasmus' text. The simple reason is that none of the Greek manuscripts of 1 John that Erasmus examined contained it. He found it only in the Latin Vulgate. Edward Lee and Diego López de Zúñiga attacked him for not including the passage and accused him of encouraging Arianism. Erasmus responded by saying that if he had found it in even one of the Greek manuscripts, he would have added it.

From reading these Scriptures, you can see that the word Trinity is not explicitly found in the biblical text. The term later developed through the earliest expressions of creedal formulations regarding Trinitarian doctrine, beginning with the baptismal formula, which itself is rooted in Scripture (Matt. 28:19).

The Old Roman Creed emerged by the end of the second century as a summary of Christian doctrine for baptismal candidates. It followed a Trinitarian pattern that included the Father, the Son, and the Holy Spirit. In AD 381, the Council of Constantinople revised the Nicene Creed (AD 325) and adopted a statement affirming the deity of the Holy Spirit.
The Athanasian Creed then emerged between AD 381 and 428. It contains one of the clearest statements on both the Trinity and the Incarnation, affirming that "The Father is God, the Son is God, and the Holy Spirit is God; and yet there are not three Gods, but one God."

Regardless of the later development of these creeds, which helped categorize and articulate the doctrine of the Trinity, the teaching itself was already present in Scripture, as we have seen.

Certainly Scripture declares that the Holy Spirit is God. Scripture declares:
 

• He created Man: Job 33:4
• He was involved in the Incarnation: Luke 1:3
• He was involved in the Atonement: Hebrews 9:14
• He inspired the Scriptures: 2 Peter 1:21
• we partake of His Nature: 2 Peter 1:4

In Isaiah 11:2, we encounter the sevenfold description of the Spirit, which is further reflected in the imagery of Revelation 4:5, where the "seven spirits" are before the throne of God, where the Father and the Son are present.

Furthermore, we know that He is not merely a force of God, but a distinct Person who speaks of His own accord:

Acts 13:2 - While they were worshiping the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them.”

He can also be grieved:

Ephesians 4:30 - And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.

Isaiah 63:10 - But they rebelled and grieved his Holy Spirit; therefore he turned to be their enemy, and himself fought against them.

He can be quenched
 
1 Thessalonians 5:19-20 - [19] Do not quench the Spirit. [20] Do not despise prophecies,
He can be resisted:
 
Acts 7:51 - “You stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit. As your fathers did, so do you.

He can be blasphemed:
 
Mark 3:29 - but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin”—

He will also pray for and through you:
 
Romans 8:26-27 - [26] Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. [27] And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.

Regarding  the Trinity D.R. McConnell stated the following:
 
"The Father’s exclusive role is as the Source of Creation; the Son’s exclusive role is as the Agent of Creation, and the role of the Holy Spirit is that of Executor."

McConnell went on to say,
 
"The creation is from the Father, through the Son, and by the Holy Spirit."
We can then view the Trinity as follows:

1. God the Father: The Source
2. God the Son: The Agent
3. God the Holy Spirit: The Executor

We can also see this in Zechariah 4:6:

Zechariah 4:6 - Then he said to me, “This is the word of the LORD to Zerubbabel: Not by might, nor by power, but by my Spirit, says the LORD of hosts.

Simply put, the Holy Spirit is the enabler of the work of God.

In the OT, the Holy Spirit empowered the miracles performed through Moses and Aaron during the Exodus. He provided strength to Caleb, Samson, David, and David’s mighty men. He gave visions and wisdom to Daniel. He stirred the hearts of the people of Israel to give toward the building of the Tabernacle.

The role of the Holy Spirit is to be the divine Executor and Power of God, ensuring that the will of God is accomplished. That is what we see throughout the Old Testament. It is what we see throughout the New Testament, especially in the book of Acts, which predominantly records the working of the Holy Spirit through the Apostles. And it is what we continue to see today.

In the next article we will learn about the Role of the Holy Spirit in our Salvation.

We often talk about two kinds of seasons in the Christian life.

There are difficult seasons when everything seems to be falling apart. The diagnosis comes. The relationship breaks. The anxiety overwhelms. The grief settles in. In those moments, we cling to God's promises and desperately seek His help.

Then there are the breakthrough seasons. The prayers are answered. The burden lifts. Joy returns. We celebrate what God has done and tell stories of His faithfulness.
But what about the seasons in between?

• What about the days when you're not falling apart, yet you're not fully healed either?
• What about the place where you're making progress but still carrying pain?

Many believers find themselves living in that middle ground.

You are no longer where you used to be. The darkness is not as dark as it once was. The anxiety is not as overwhelming. The wound is not as fresh. Yet there are still moments when you wonder why healing seems to be taking so long.

If that is where you find yourself today, there is something important you need to know:
God works in the middle.

We live in a culture that values immediate outcomes. We want quick answers, fast solutions, and overnight transformation.

Yet much of God's work in our lives happens differently.

Scripture is filled with stories of growth, maturity, and restoration that unfolded over time. Seeds become harvests. Children become adults. Disciples become leaders. Faith is developed through testing and perseverance.
The same is often true for healing.

Sometimes God performs a miracle in a moment. Other times He leads us through a process that stretches our faith and deepens our dependence on Him.
Neither approach reflects a lack of God's power.

Both reveal His wisdom.

The danger comes when we assume that slow progress means God is absent.
Nothing could be further from the truth.

One of the enemy's favorite tactics is discouragement.

He whispers things like:

• "You should be over this by now."
• "You're not changing."
• "Nothing is getting better."
• "You'll always struggle with this."

Yet when we stop and look honestly at our lives, we often discover evidence of God's work that we have overlooked.

• Maybe you still battle anxiety, but you are no longer controlled by it.
• Maybe you still carry grief, but it no longer defines every moment of your day.
• Maybe forgiveness is still difficult, but your heart is softer than it used to be.
• Maybe you're not fully healed, but you're not where you once were.

That matters.

Too many people dismiss the work God is doing because they are focused on how far they still have to go.

God sees every step.

• Every act of obedience.
• Every prayer.
• Every moment you choose faith over fear.
• Every time you get back up after falling down.

Progress may not feel dramatic, but it is evidence that God is still working

One of the greatest mistakes we make is believing we must carry every burden alone.
Pain has a way of pushing people into isolation.

• We withdraw.
• We hide.
• We convince ourselves that nobody understands.
• We tell ourselves that asking for help would somehow make us weak.

Yet God designed us for community.

Throughout Scripture, people are constantly helping one another carry burdens, strengthen faith, and point each other back to God.

There are seasons when we are the ones being carried.

There are other seasons when we are the ones helping carry someone else.
Both are sacred.

The church was never intended to be a place where people pretend they have everything together. It was designed to be a family where people walk together through victories, failures, grief, healing, and growth.

• Sometimes one conversation changes everything.
• Sometimes one prayer gives someone enough strength to keep going.
• Sometimes one friend helps another person take the next step toward healing.

Never underestimate what God can do through ordinary people who simply choose to show up for one another.

One of the most beautiful truths of the gospel is that Jesus never waits for people to have everything figured out before He meets them.

• He meets us in our confusion.
• He meets us in our doubts.
• He meets us in our weakness.
• He meets us in our unfinished places.

So many people believe they must reach a certain level of healing before they can truly experience God's love.

The opposite is true.

God's love is what carries us through the healing process.

• He does not stand at the finish line waiting for us to arrive.
• He walks beside us every step of the journey.
• His presence is not reserved for people who have it all together.
• His presence is often most evident to those who know they desperately need Him.

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Perhaps the greatest encouragement for anyone in the middle is this:
God is not finished.

• The fact that you're still growing means He's still working.
• The fact that you're still seeking Him means He's still drawing you.
• The fact that you're still standing means His grace is still sustaining you.

Healing may take longer than you expected. Growth may feel slower than you hoped. But God's faithfulness is not measured by your timeline. The same God who began the work is the God who will continue it.

So if you find yourself somewhere between the pain and the breakthrough, don't lose heart.

Trust the process.

• Lean into community.
• Stay close to Jesus.
• And remember this truth:
• You are not stuck.
• You are healing.
• You are not forgotten.
• You are being formed.
• You are not finished.
• You are healing in progress.

At The Way Church, one of our goals is to continue the conversation beyond Sunday morning. While sermons are preached in a moment, the truths found in God's Word are meant to be carried into everyday life. Through this blog, we'll occasionally revisit messages from recent services, providing encouragement, reflection, and practical application for the week ahead.

Our newest series, Peace for the Battle Within, begins with a truth that many believers need to hear: Sometimes the greatest battles we face are not around us, they're within us.

There is a tension many Christians experience but few talk about openly.
We know God is good. We believe His promises. We trust Jesus with our eternity. Yet there are seasons when anxiety creeps in, fear lingers, grief overwhelms, or exhaustion settles deep within us. We find ourselves wondering how we can love God so deeply while still struggling so much internally.

For many believers, that question carries an unspoken fear. If I am really trusting God, why do I still feel this way?

During the opening message of Peace for the Battle Within, we explored a truth that can bring tremendous freedom. Struggling emotionally does not necessarily mean you are failing spiritually.
In 1 Thessalonians 5:23, Paul reminds us that God created us as spirit, soul, and body. We often focus on our physical health and our spiritual condition, but sometimes neglect the soul, the place where our thoughts, emotions, fears, memories, and inner struggles reside. Yet God cares deeply about every part of who we are.

When we place our faith in Christ, our sins are forgiven, our relationship with God is restored, and we become new creations. Salvation is immediate. It is a gift of grace that transforms our standing before God in an instant.

What often takes longer is the healing of our minds, emotions, and inner wounds.

This is why one of the central ideas from the message was so important: salvation is instant, but sanctification is a process.

Romans 12:2 tells us that we are transformed by the renewing of our minds. Notice that Scripture doesn't describe this as a one-time event. It is an ongoing work of God within us. He saves us in a moment, but He continues shaping, healing, and renewing us throughout our lives.

Understanding that truth changes the way we view our struggles.
It means a Christian can genuinely love Jesus and still battle anxiety.
A believer can trust God and still wrestle with fear.
A faithful follower of Christ can experience grief, depression, discouragement, or emotional exhaustion without somehow becoming a spiritual failure.

The Bible is filled with examples of this reality. Elijah witnessed miraculous displays of God's power and later found himself overwhelmed and exhausted. David, a man after God's own heart, often cried out to God from places of fear and despair. Jeremiah carried such sorrow that he became known as the weeping prophet. Even Psalm 88 records the painful honesty of a faithful man who felt surrounded by darkness.

Their stories remind us that emotional struggles are not evidence of God's absence. They are reminders that we live in a broken world and still need God's healing touch.
One of the most encouraging moments from the message came from Isaiah 26:3: "You will keep in perfect peace all who trust in you, all whose thoughts are fixed on you."
The Hebrew word behind that trust carries the idea of leaning your full weight upon something. It paints a picture of complete dependence. Many of us spend years trying to carry burdens that God never intended us to bear alone. We lean on our own strength, our own understanding, and our own ability to hold everything together until eventually the weight becomes too much.

God offers another way.

He invites us to rest our full weight upon Him.

That does not mean every struggle disappears overnight. It does mean we no longer carry those struggles alone.

The message also challenged us to remember that healing often begins with honesty. God is not intimidated by our fears, our questions, or our pain. Throughout Scripture, we see people bringing their deepest struggles directly to Him. The Psalms are filled with raw prayers because God values honesty more than appearances.

Sometimes healing begins with an honest prayer.
Sometimes it begins with a conversation.
Sometimes it begins with asking for help.
Whether that help comes through a trusted friend, a pastor, a counselor, a doctor, or a church family walking alongside you, seeking help is not weakness. It is often one of the most courageous steps a person can take.

If there is one takeaway from this first message, it is this: God is not finished with you yet.
He cares about your spirit.
He cares about your soul.
He cares about your body.

And whatever battle may be taking place within you right now, His peace is still available.
You may not need to have everything figured out today. You may not even know what the full path toward healing looks like.

But you can take one step.
One honest prayer.
One conversation.
One act of surrender.
One decision to trust God with the weight you've been carrying.

Because the God who began a good work in you is still faithfully working, and He has no intention of leaving you where you are.

Welcome to The Way Blog!
There is something special about gathering together on a Sunday morning.

For an hour or so each week, we worship together, open God's Word together, pray together, and encourage one another in our walk with Christ. Those moments matter. They strengthen our faith and remind us that we were never meant to follow Jesus alone.
But if we're honest, life doesn't stop when the service ends.

By Monday morning, many of us are back at work, taking care of our families, facing challenges, making decisions, carrying burdens, and navigating a world that constantly pulls for our attention. The questions we wrestle with, the struggles we face, and the truths we're trying to apply don't simply disappear when we walk out the church doors.

That's one of the reasons we're launching The Way Blog.

Our goal is simple: to create another opportunity to help people grow in their faith throughout the week.

These blog posts won't replace gathering together as the church. Nothing can replace worshiping together, studying God's Word together, and building relationships face-to-face. Instead, these articles will serve as an extension of those moments. Sometimes they will expand on a recent sermon. Sometimes they will address questions people are asking. Other times they may provide practical encouragement, biblical insight, or reflections on what God is teaching us as a church family.

At The Way Church, we believe faith was never intended to be confined to a church building or limited to a single day of the week. Following Jesus is a daily journey.

It's learning to trust God when life doesn't make sense. It's finding peace in difficult seasons. It's raising families that honor Christ. It's loving people well. It's learning from our failures. It's growing through challenges. It's discovering that God's grace is sufficient for every season of life.

We also believe that God's Word is timeless. While the world changes rapidly, the truth of Scripture remains steady. People still need hope. They still need purpose. They still need forgiveness. They still need to know that God loves them and has a plan for their lives.
Our prayer is that these blog posts become another tool God uses to encourage, challenge, and strengthen people in their walk with Him.

Whether you're a longtime member of The Way Church, someone who recently started attending, or even someone who simply found this page while searching for answers, we're glad you're here.

And we're excited to walk that journey together.