What You CAN Say to Someone Who’s Grieving

When we lost our (believing) son to suicide last month, we received hundreds of cards and Facebook notes assuring us of people’s care and sympathy. What a blessing!

So often, people just don’t know what to say in the face of horrific loss and pain, and it’s easy to say the wrong thing. One of my favorite-ever blog posts is “What Not to Say When Someone is Grieving.”

But I want to share ideas on what has been truly comforting and supportive, because some of the comments we received are how “the God of all comfort” (2 Corinthians 1:3) blessed us, and I hope you find them helpful for crafting what YOU can say to someone in pain.

Bottom line key: what really comforts and encourages us (because we’re still making our way through grief) is communicating LOVE. Nothing encourages like the power of love. If you’re really crunched for time, scroll to the end for the two most powerful notes we received.

Cards

I am sad and so sorry or all the pain you are experiencing. I’m praying for your peace in the midst of the anguish. With love for you and appreciation for your faithful witness.

May you both feel the hope that anchors our souls—even in dark days and weeks.

I am so sorry for the grave loss you are suffering. I am lifting you up in prayer and asking the Holy Spirit to intercede for you in this time when words are not enough. I ask God to make His nearness evident to you in the coming days and that His peace would surround and carry you moment by moment. May the Lord bless you and keep you.

There are no words sufficient to convey my deep sympathy for you. Having said that, I know that Curt is now experiencing what those of us who remain can only look forward to—complete fellowship with the Lord Jesus Christ and all the saints who have gone before. You both remain in my heart and prayers.

Praying for an extra measure of God’s presence and peace in the days ahead.

We love you and we feel your pain and wish we could bear some of it for you. We lift you up to our Father’s grace!

We know that Curt is fully healed and rejoicing with Jesus over the indescribable gift of glory! Still, we cannot fully fathom the deep emotions you are going through. Just know you are and will be in our prayers.

Facebook notes

I will be in prayer asking the Lord to tenderly hold you both in His hands and ease your pain and your grief.

May the Holy Spirit minister to you and meet your needs in ways beyond we could even ask or imagine.

My heart is breaking for you. I’m so sorry. Love you all.

May the Lord be so near, may you cherish your wonderful memories with you son, and may the hope of heaven bring comfort in the deep pain of loss.

No words can adequately comfort—but I am so deeply sorry and I pray for sustaining comfort until the promised reunion.

I am heartbroken for your loss but so grateful for your hope that you will see Curt again.

Oh Sue, words fail. May the peace that passes understanding come to you, Ray and the family quickly.

Words are inadequate in the midst of such tragedy. Love and prayers for you and your family.

Oh dear friends, we are crushed by this news but we know God’s grace superimposes us in our most difficult moments. We are praying for you in this difficult time and know your future reunion with Curt will erase this present sorrow.

Oh, Sue! I am weeping with you. I am praying for you right now. May the Lord comfort you as only He can. One day, death will be forever defeated and all will be made new. Come quickly, Lord Jesus!

I am asking the Lord to help you feel His presence and strength in tangible ways and that the hope of heaven comforts you. Sending you so much love!

My heart grieves with you, Sue and Ray. May God’s loving presence comfort and sustain you as He did for me four years ago when I received similar news about my son. I’m thankful we grieve but not without hope. My prayers are with you now and in the days to come and I send you my love.

We lost our son to suicide two years ago, so when I tell you my heart aches with you I know whereof I speak. I pray that the Lord sends you comfort. I pray that the Lord holds you in his loving arms. I pray He gives you whatever strength you need. I love you sweet sister in Christ.

Lord, we ask for Your comfort to envelop our beloved Bohlin family in their time of unimaginable sorrow. Please grant them strength to face each day and the peace that surpasses all understanding.

Surround them with love and support, and let them feel Your presence even in the darkest moments.

Help them to find solace in the memories of their son and to lean on one another as they navigate this painful journey. May they feel Your everlasting arms holding them close, providing hope and healing in the days to come.

In Your merciful name, we pray. Amen.

——

I wish I could give you a huge hug right now. My heart aches for you and Ray.

My heart breaks for you both. May you experience God’s supernatural peace surpassing all understanding … in such an un—understandable moment.

I have no words. Only tears.

Our hearts are breaking for you! God is faithful, yes but this is HARD.

Oh Sue & Ray, what words are there for this? May you be swamped with God’s tender mercy. I pray that the structure you have built upon the firm foundation of Christ, day after day & year after year, now be a sanctuary for you. May many take note to see & know that Jesus is enough for unspeakable times.

Devastated & heartbroken for you all. He was such a sweet soul and he will forever have a piece of my heart. Grateful he is in the arms of Jesus and no longer in agony. Praying the Lord’s peace washes over your pain.

Oh Sue. My heart is shattered on your behalf. May you be comforted by ways that only the Lord can offer. I love you SO MUCH. I am approaching His throne for you and your family.

I know God is so near and grieving along with you and Ray! I pray that you can submit all your steps and words to him and let him heal you the only way our amazing God can. I am sending so many hugs.

Oh Sue! I cannot imagine the depth of pain coupled with the hope of heaven. Lord, preserve my dear friends through their deep loss, sustain them with your mighty hand, extend peace and rest as they reflect on sweet memories. Hold them close Lord.

The Most Powerful Notes:

h how my heart hurts for you as you bear this great loss. You have been so faithful to love and care for your beloved son all these years. Now you can rest in knowing he is in the arms of Jesus now. May the God of all comfort carry you and sustain you in the difficult days to come, and may He fill you with joyous memories you can cherish in the midst of the grief. You are incredible parents and I’m sure that very few will understand the burden and sacrifice you have carried for so long. Rest now in peace knowing he is with Jesus and your loving work is complete

My eyes have been glued to this page for 30 minutes, unsure of how to start such a note,

I know words can fail at such a time, but loving prayer does its most urgent work. You both are loved by so many and I know that heaven’s gates are flooded with the prayers of the body of Christ. My prayer tonight is that the God of all comfort would comfort your hurting hearts.

Please know that your tears are mingled with family and friends who love you so. I am thankful to be in that number.

With my note comes my love,


Loving and compassionate words can’t fix grief, but they most certainly can bring comfort in the hard coldness of the pain of loss. I hope you find this helpful the next time you want to say something that communicates your heart.

This blog post originally appeared at

blogs.bible.org/what-you-can-say-to-someone-whos-grieving/ on Aug. 24, 2024.


Worldviews Through History – Compared to a Christian View

Kerby Anderson provides a summary of how mankind has viewed the world from the Romans until today. This summary provides us a perspective against which to compare and contrast a Christian, biblical worldview based on New Testament principles.

Roman Worldview

On the Probe Web site we often talk about worldviews. I want to explain how the worldviews we talk about developed through history. We will be using as our foundation an excellent book written by Professor Glenn Sunshine whom I have met and also had the privilege of interviewing. His book is Why You Think the Way You Do: The Story of Western Worldviews from Rome to Home.{1}

Glenn Sunshine is a member of the church that Jonathan Edwards attended when he was at Yale. Professor Sunshine gave a lecture about Jonathan Edward’s worldview at a conference they held, and Chuck Colson invited him to teach with the Centurions program. He gave a talk about “How We Got Here” and then later turned it into Why You Think the Way You Do.

Since we will be talking about worldview, it would be good to begin with Glenn Sunshine’s definition. “A worldview is the framework you use to interpret the world and your place in it.”{2} You do not need to be a philosopher to have a worldview. All of us have a worldview.

Although Glenn Sunshine begins with the worldview of the Roman world, he quickly takes us back to neo-Platonism. It was the religion and philosophy based upon Plato’s ideas. Neo-Platonism was the belief that the fundamental ground of reality is non-physical. Instead it is found in the world of ideas (and is known as idealism). These ideas cast shadows that cast other shadows until they arrive at the physical world.

According to this worldview, the whole universe exists as a hierarchy. The spiritual is superior to the physical. This provides a scale of values for the world, but also provides a scale for humanity. In other words, those who are superior should rule over those who are inferior because they have demonstrated their ability to rule or conquer.

This view of hierarchy led to the idea of the father having superiority over all members of the family. It led to the idea that men are superior to women. It led to the idea that the emperor should rule and be worshipped. And it led to the idea that slaves are inferior to free people and nothing more than “living tools.”{3}

This explains not only the success of Rome but also its ugly underside. Essentially there are two pictures of Rome: “the glittering empire and the rotten core.”{4}

In Rome, human life did not have much value. While it is true that Romans abandoned human sacrifice, they engaged in other practices equally abhorrent. “They picked up the Etruscan practice of having people fight to the death in games in honor of the dead.”{5}

Slavery provided the economic foundation for the empire. Abortion and infanticide were regularly practiced. “Roman families would usually keep as many healthy sons as they had and only one daughter; the rest were simply discarded.”{6} And Roman law required that a father kill any visibly deformed child.

Transformation of the Pagan World

How did Christianity transform the pagan world? In AD 303, the Roman emperor Diocletian began a severe persecution of Christians. But because Christians were faithful and even willing to go to their deaths for their beliefs, their credibility increased. Eventually they were accepted and allowed to exercise their faith. Constantine even legalized the Christian faith by AD 313.

Once that took place, Christian ideas were allowed to percolate through society. One of the most important ideas was that human beings are created in the image of God. This idea has a profound impact. First, it meant that people are fundamentally equal to each other. No longer were there grounds for saying that some people are superior to others. In fact, “Christians were the first people in history to oppose slavery systematically.”{7}

Christians (who believed that all are created in the image of God) treated the sick differently. They believed that even those who were deathly ill still deserved care. Dionysius of Alexandria reported that Christians (often at great risk to their own lives) “visited the sick fearlessly and ministered to them continually.”{8} They would rescue babies abandoned in an act of infanticide. They would oppose abortion.

In economics, we can also see the influence of Christianity. The idea that God created the universe and then rested showed that God worked. That would mean that human beings (made in the image of God) are expected to work as well. God gave Adam and Eve intellectual work (in naming the animals) and physical work (in tending the Garden). Contrast this with the Roman world where physical work was seen as something that only slaves would do. Christians saw labor as something that was intrinsically valuable.

Labor is good; drudgery is bad. Drudgery is a result of the Fall (Genesis 3). So Christians were the first to develop technology to remove drudgery from work. Other civilizations had technology, but the West uniquely applied such things as water power to make work more valuable and worthwhile by eliminating the drudgery and repetitive nature of certain tasks.

Property rights were also well-developed during this period. “The medieval world under the influence of Christianity has a much stronger emphasis on property rights than other cultures had.”{9}

These ideas come from a biblical worldview and began to be developed during the Middle Ages. This led to a complete transformation of western society and set it on a trajectory to our modern world.

Christianity and Politics

Glenn Sunshine points out that in the West, the dynamic between church and state is unique. Christianity was originally a persecuted minority religion. Even when Christianity was declared a legal religion, the church did not depend upon the state. So the question of the relationship between church and state has been an open question.

During the Middle Ages, two men helped shape political thinking. The first was Augustine, who described two realms: the City of God and the City of Man. He argued that human government is the result of sin. He believed that it is based upon selfishness. Government itself is corruption. In the absence of government, anarchy reigns. So government is a necessary evil.

The City of God is different in that it is not based upon force or coercion. It is based upon love, charity, and repentance. That doesn’t mean that the City of Man and the City of God cannot work together. But overall, Augustine had a more pessimistic view of government.

Aristotle had a different view of government. As people in the Middle Ages began to rediscover Aristotle, they began to develop a different view of government. They saw government as a necessary institution that God has placed in the world. It had positive and legitimate functions.

Aristotle believed that government had a more positive role in society. But the Christian theologians had to also deal with the problem of original sin. They wanted to find a way to prevent original sin from corrupting the government. The tension between these two views is what drives the discussion of western political theory.

Sunshine notes that “another check on civil government involved the idea of rights.”{10} We normally associate the idea of rights, especially inalienable rights, with eighteenth century political theorists. However, John Locke’s idea that we have inalienable right to life, liberty, and property is already found in the writings of medieval theologians. The basis for this is a belief that all are created in the image of God. Therefore, all of us have a number of natural rights that the state cannot remove. Natural law was the idea that God wove moral laws into the fabric of the universe.

There also was the belief that there should be limitations on the jurisdiction of civil government and church government. One example is the Magna Carta, that stated that the English church was to be free and its liberties unimpaired by the crown.

The Renaissance and Enlightenment

What about the transformation into the modern world? In the early modern period, starting with the Renaissance in the fifteenth century to the seventeenth century, there are a whole series of events that shook the worldview consensus that developed in the Middle Ages.

Previously there were certain beliefs about truth: (1) that truth was absolute, (2) that truth is knowable to the human mind, and (3) that truth is necessary for society (a society could not be based upon a lie). The best good guide for truth would be the great civilizations of the past that lasted for so long and thus must have been based upon truth.

The idea was to go to the past to find truth. During the Renaissance scholars were very successful in collecting manuscripts and finding ancient sources. Unfortunately, they found so many sources that they discovered there was not a coherent perspective. The ancient writers disagreed with each other. In a sense, the Renaissance was a victim of its own success. There was too much information. The more ancient sources they found, the less likely they would find agreement in the perspectives. Once it became obvious that this grand synthesis was not possible, the entire purpose of intellectual activity was thrown into question.

Then there were the wars of the Reformation in which various factions fought over who was the true follower of the prince of peace. The devastation of the religious wars left many people wondering if there really was religious certainty. No longer was the question “is Christianity true” but rather “which Christianity is true?” Now you had a multiplicity of options that left people confused. This also generated questions about the role of religion in society.

Then you also had the discovery of the New World and whole people groups that had never heard the gospel. Some began to ask questions like: Is it fair of God to send them all to hell because they had never heard of Christianity? Or, in light of biblical history, where did they come from? How do these people fit with the story of Noah? These discoveries called into question biblical morality and biblical history.

Also, people started using a new way of looking at knowledge. They began to use the scientific method to evaluate everything. This begins a significant shift in how we understand the world. There is a movement away from certainty toward probability. There is also a movement away from studying ancient authors toward scientific experimentation.

In the modern world, therefore, truth is not found in the past but in the present and future. With this is also questioning of biblical authority.

The Modern World and Christianity

Let me conclude by talking about our modern world and how Christians should respond. Sunshine concludes his book with chapters on “Modernity and Its Discontents” and “The Decay of Modernity.” Essentially the modern world has left humans with a loss of truth, certainty, and meaning in life. “Materialism provides a ready answer to the question of the meaning and purpose of life: there is none.”{11} From a Darwinian perspective, our only purpose is to pass our genes on to the next generation.

This rejection of spirituality and meaning has ushered in various other worldviews as alternatives. These would be such worldviews as postmodernism, neo-paganism, and the New Age Movement. Sunshine argues that in many ways we have been catapulted back to Rome.

Like Rome we value toleration as the supreme virtue. Rome believed that toleration was important because it kept the empire together. If you go beyond the lines of toleration, you are persecuted. This is similar to the mindset today. The highest value in a postmodern world is toleration. Toleration so defined means that we will embrace any and all lifestyles people may choose.

The Romans lived in an oversexed society.{12} So do we. Rome practiced abortion. So does our society. Rome was antinatal and made a deliberate attempt to prevent pregnancy. They focused on sexual enjoyment and did not want to bother with kids. In our modern world, birthrates in most of the western democracies are plummeting.

Western civilization is a product of ancient Roman civilization plus Christianity. Sunshine argues that once you removed Christianity, modern society reverted back to Roman society and a recovery of the ancient pagan worldview.

So how should Christians live in this world? Of course, we should live out a biblical worldview. Every generation is called to live faithfully to the gospel, and our generation is no exception.

This is especially important today since we are facing a society that is not willing to accept biblical ideas. In many ways, we face a challenge similar to the early church, though not as daunting. From history we can see that the early church did live faithfully and transformed the Roman world. Christians produced a totally new civilization: western culture. By living faithfully before the watching world, we will increase our credibility and earn the respect from those who are around us by living in accordance with biblical principles.

Notes

1. Glenn Sunshine, Why You Think the Way You Do: The Story of Western Worldviews from Rome to Home (Grand Rapids, MI: Zondervan, 2009).
2. Ibid., 13.
3. Ibid., 31
4. Ibid., 20
5. Ibid., 30
6. Ibid., 33-34
7. Ibid., 43
8. Ibid., 44
9. Ibid., 76
10. Ibid., 91
11. Ibid., 177
12. Ibid., 33

© 2010 Probe Ministries


Are We Significant in This Vast Universe? – The Evidence Supports Belief in God

Steve Cable considers the question of why we could possibly be important in such a vast universe.  Current research shows that there are reasons why God needed such a vast universe to house life on this planet.  Understanding this idea can make it an apologetic for our faith rather than a fact which detracts from our faith.  Science is the study of God’s creation and the more we delve into it the clearer the hand of God becomes.

Why Is the Universe So Vast? Are We Truly Insignificant?

What do you feel when you look at the night sky? Awe? Insignificance? Adoration? Recently, my wife and I took three Ph.D. students from China for an overnight outing at a lake in West Texas. One of the things that impressed them most was the opportunity to view the night sky on a moonless night. Due to “light pollution,” people in most cities can only make out a few hundred stars with the naked eye. These young women had never seen the night sky as King David did when he declared, “The heavens declare the glory of God!” (Psalm 19:1, NASU). They were so taken by the stars and the Milky Way that they spent several hours lying on the dock, looking up at the night sky.

download-podcastThese students were not Christians, and I was glad to have an opportunity to use what we know about the stars to talk to them about the overwhelming evidence for a Creator who is intensely interested in humans. However, another host may have used the same night sky to argue that if there is a God, we must not be very significant to God. Which view is correct? In this article, we will look into the Bible and into current scientific theories to better equip us to answer this important question.

According to the Bible, the transcendent Creator of this universe made humans in His own image as the focal point of His creation. Skeptics of a biblical worldview often point to the vastness of the universe as evidence that humans cannot be the focal point of a theistic creation. The famous astronomer, author, and television personality Carl Sagan put it this way:

Our posturings, our imagined self-importance, the delusion that we have some privileged position in the Universe, are challenged by this point of pale light. Our planet is a lonely speck in the great enveloping cosmic dark. In our obscurity, in all this vastness, there is no hint that help will come from elsewhere to save us from ourselves.{1}

Famous physicist Stephen Hawking wrote, “Our Solar System is certainly a prerequisite for our existence . . . . but there does not seem to be a need for all these other galaxies.”{2}

In other words, why would God create this huge universe, if He was primarily interested in His relationship with one species occupying a tiny planet?

I think this is a reasonable question. After all, based on observations from the Hubble Telescope, the current best estimate for the number of stars in the observable universe is 5 times 10 to the 22nd power; that is a 5 with 22 zeros after it. How many stars is that? Well, if you were to count one star every second, it would take you only fifteen hundred trillion years to count them. These stars are spread over billions of light years. Amazingly, all of these stars account for only about 1% of the total mass of the universe. Why did God create such a vast universe, placing us on a single small planet with no reasonable hope of ever traveling beyond our solar system? Does the size of our universe run counter to a biblical worldview?

A Biblical Perspective of Humankind and the Vast Heavens

If God is the Creator of the universe, and the Bible is revelation directly from God, then accurate observation of the universe will ultimately prove to be consistent with His revelation. By combining the general revelation of science with the special revelation of the Bible, we should be rewarded with a greater understanding of the nature of our Creator and His intentions for mankind. Let’s see if this is true in addressing the vastness of the universe.

First let’s consider what God’s special revelation for us, the Bible, has to say about the vastness of the universe. The Bible often refers to God’s creative work in “stretching out the heavens” and filling it with stars (e.g. Job 9:8, Zechariah 12:1). A review of Bible passages on the stars and the heavens reveals a number of reasons why a vast universe is consistent with humans being the most significant part of creation.

We need to realize that creating a vast universe is not harder for God than creating a smaller universe. God brought the universe into existence out of nothing. He had no limits on the amount of matter and energy created. Consequently, it is meaningless to say that it would be a tremendous waste for God to create so many lifeless galaxies. The concept of waste only applies when there is a limited supply. When there is an unlimited supply, you can use all you desire; there is plenty more where that came from.

Within this vast universe, God placed earth in potentially the only place in the universe capable of supporting advanced life. There are many aspects of the universe that are hidden from the casual observer, but the vastness of the heavens is not one of them. God created the earth and positioned it in an ideal place so that humans could observe the vastness of the heavens and the enormous number of stars. The Bible points out at least five purposes for humans observing this vast universe:

1. To reveal His majesty and power. Job refers to this understanding as he reflected on his sufferings stating,

Who commands the sun not to shine,
And sets a seal upon the stars;
Who alone stretches out the heavens
And tramples down the waves of the sea;
Who makes the Bear, Orion and the Pleiades,
And the chambers of the south;
Who does great things, unfathomable,
And wondrous works without number.
Were He to pass by me, I would not see Him;
Were He to move past me, I would not perceive Him.
Were He to snatch away, who could restrain Him?
Who could say to Him, “What are You doing?” (Job 9:7-12).

Later, God confronts Job with His lack of understanding the full power and majesty of His Creator:

Where were you when I laid the foundation of the earth?
Tell Me, if you have understanding, . . . .
Can you bind the chains of the Pleiades,
Or loose the cords of Orion?
Can you lead forth a constellation in its season,
And guide the Bear with her satellites?
Do you know the ordinances of the heavens,
Or fix their rule over the earth? (Job 38:4, 31-33).

As we see in this passage, God intentionally did creative, wondrous works without number so that we could glimpse His greatness.

2. To emphasize our insignificance without God. The vastness of the heavens highlights how insignificant humans are apart from God’s concern for us. The primary lesson that Job learned through his experience was that we are in no position to critique God’s actions over His creation. God’s creation is so vast that any significance we have comes solely from God’s choice to be concerned with us. Job stated it this way: “Behold, I am insignificant; what can I reply to You?” (Job 40:4)

King David was the most significant person in Israel during his reign, but when he considered the vastness of God’s creation he acknowledged our insignificance:

When I consider Your heavens, the work of Your fingers,
The moon and the stars, which You have ordained;
What is man that You take thought of him,
And the son of man that You care for him (Psalm 8:3-4)?

3. As a measure of His loving kindness toward us. God uses the vastness of the heavens to help us understand the magnitude of His love for us, stating, “For as high as the heavens are above the earth, So great is His loving kindness toward those who fear Him” (Psalm 103:11).

God’s love for us is greater than the billions of light years which separate us from the most distant galaxies.

4. As a picture of His faithfulness and forgiveness. In a similar way, God uses our inability to completely grasp the breadth and depth of the universe to emphasize spiritual truths. Through Jeremiah, God promised a new covenant where He will remember our sins no more. God used the vastness of the heavens to convey His promise to never cast those in the new covenant away from Him with these words,

Thus says the LORD, “If the heavens above can be measured
And the foundations of the earth searched out below,
Then I will also cast off all the offspring of Israel
For all that they have done,” declares the LORD (Jeremiah 31:37).

Even today astronomers recognize that the universe we can observe is much smaller than the state of the universe as it exists today. Due to the finite speed of light, it is impossible to directly observe the current size of the universe or count the exact number of stars. Just as the heavens can never be measured, God will never cast us off from His presence.

5. As a reminder that our understanding is limited. Our Creator understands the universe from one end to the other and from the beginning of time to its end. As humans, we are just beginning to probe its mysteries. So, God reminds us, “For as the heavens are higher than the earth, So are My ways higher than your ways And My thoughts than your thoughts” (Isaiah 55:9).

It is clear that God intended us to observe and study the stars and the heavens. As a part of God’s general revelation, the magnitude of the universe speaks to His greatness. Through God’s special revelation, we see God using the vastness of His creation to teach us lessons about who we are and how we relate to Him. For a Creator who was willing to sacrifice His only Son on the cross for our redemption, it would be child’s play to create a vast universe solely for our instruction. With this understanding, the vastness of the universe becomes a testament to our importance to God rather than evidence of our insignificance.

A Scientific Perspective of Humankind and the Vast Universe

If God is the Creator of the universe and the author of the Bible, accurate observation of the universe will ultimately prove to be consistent with His revelation. By combining the general revelation of science with the special revelation of the Bible, we should be rewarded with a greater understanding of the nature of our Creator and His intentions for mankind.

In his book Why the Universe is the Way It Is{3}, Hugh Ross points out a number of areas where combining the latest observations of astronomy and physics with biblical theology provides us with fuller answers for some of the tough questions of life. One area he focuses on is the question we have been examining: “Does the vastness of this universe mean that we are insignificant and/or accidental?”

If we assume, as most skeptics and seekers would, that the physical laws of this universe have remained constant from the beginning of the universe until now, then the current state of scientific knowledge points to three reasons why the universe must occupy the mass and volume that it does in order for advanced carbon based life to exist on this planet.

1. The exact mass of the universe was necessary for life supporting elements to exist. Life requires heavier elements such as oxygen, carbon, and nitrogen. These elements are produced in the nuclear furnaces of stars. If there were less mass in the universe, only lighter elements such as helium would be produced. If there were more mass, only heavier elements, such as iron, would be produced. In fact, the amount of mass and dark energy in the universe must be fine tuned to less than one part in 10 to the 60th power, or one part in one trillion trillion trillion trillion trillion, to have a universe that can create a life supporting solar system and planet.

2. The exact mass of the universe was required to regulate the expansion of the universe to allow the formation of the sun and the solar system. Amazingly, it turns out that the same total mass that results in the right mix of life supporting elements also results in the right amount of gravity to dampen the expansion of matter across the surface of the space-time continuum to allow the formation of stars like the sun which are capable of supporting a planet like earth. If the universe were expanding faster, stars and solar systems would not form. If the universe were expanding slower, giant stars and black holes would dominate the universe. Once again the total matter in the universe is fine tuned to support life. And what an amazing coincidence: the number that creates the right mix of elements also creates the right expansion rate. This dual fine tuning is much less likely than achieving the financial returns guaranteed by Bernie Madoff!

3. The vast volume of the universe is required to give the earth just the right amount of light and other electromagnetic radiation to support life and not destroy it. Life not only requires a planet with the right mix of elements orbiting the right kind of sun in just the right solar system; it also requires a “just right” galactic environment. Astronomers has discovered what they call “the galactic habitable zone” for our Milky Way galaxy at a distance of about 26,000 light years from the center of the galaxy. Any planet closer to the center will experience deadly radiation levels. Any planet further away from the center would lack the mix of heavy elements necessary for advanced life. But the vast majority of this habitable zone is inside one of the uninhabitable spiral arms of the galaxy. Since stars revolve around the galactic center at a rate different than the spiral arm structure based on their distance from the center of the galaxy, most solar systems pass through deadly spiral arms over the course of time. Our solar system occupies a very special place as Hugh Ross points out: “The solar system holds a special position in the Milky Way . . . the one distance from the core where stars orbit the galaxy at the same rate as its spiral arm structure does.”{4}

Once again we are faced with a divine “coincidence”: the same fine-tuned distance required to safely place a habitable planet is also the exact distance required to keep that planet out of the deadly spiral arms.

Not only must the earth be located far from the center of the Milky Way, the Milky Way must be located far enough away from other galaxies to maintain the stability of its spiral structure. Many aspects of the Milky Way appear to be very rare or unique in the universe.

As you can see, a logical application of current scientific orthodoxy based on the Big Bang and constant natural laws overwhelmingly supports the view that the vastness of the universe does not imply that human life is unremarkable and insignificant. On the contrary, the most reasonable conclusion from the evidence is that life on this planet is the primary purpose behind the vastness of our universe. Both the Bible and the results of scientific observation agree: our vast universe is the work of a Creator who considers life on earth as very significant.

Consequently, we don’t have to convince a seeker that the world is much younger than it appears in order to answer the question, “Are we significant to our Creator?” We can say, “Whether you look to the teaching of the Bible or you look at the current prevailing models from the scientific community, the answer is definitely yes!” The important question is, “Is it possible to know more about my Creator and have a relationship with Him?” Beginning with the death and resurrection of Jesus, we can explain how to have an eternal relationship with God and why we believe the Bible is the reliable source of information about our Creator and our universe.

• Check out our article “The Answer is the Resurrection” at Probe.org for more information on using the resurrection to respond to key questions from seekers.
• For more information on topics related to the origins of our universe and other science topics, check out our Faith and Science section.
• For further discussion on the age of the universe see “Christian Views of Science and Earth History” in our Faith and Science section.
• For further discussion of how the age of the universe debate relates to this discussion see Appendix A: Theology vs. Science or Theology plus Science? and Appendix B: Apologetics and the Age of the Universe.

Notes

1. Carl Sagan, Pale Blue Dot: A Vision of the Human Future in Space (New York: Random House, 1994).
2. Stephen Hawking, A Brief History of Time: From the Big Bang to Black Holes (New York: Bantam, 1988).
3. Hugh Ross, Why The Universe Is The Way It Is (Grand Rapids, MI: Baker Books, 2008).
4. Ross, Why The Universe Is The Way It Is, 66.

© 2009 Probe Ministries


Cohabitation and Living Together – A Biblical, Christian Worldview Perspective

Kerby Anderson takes a hard look from a biblical perspective at a common practice among Americans, cohabitation. Not only does he find it counter to biblical instruction for Christians, he finds that living together in a sexual relationship reduces the probability of a long-lasting marriage later on.

Spanish flag The original version of this updated article is also available in Spanish.

More than twenty years ago, I did a week of radio programs on cohabitation and cited a study done by the National Marriage Project at Rutgers University. Sociologists David Popenoe and Barbara Dafoe Whitehead came to this conclusion: “Cohabitation is replacing marriage as the first living together experience for young men and women.”{1}

download-podcastWhat was true then is true today, but there is even more evidence of changing attitudes as well as additional social research on cohabitation. A survey by Pew Research asked American adults when it was acceptable to live together. Two thirds (69%) said it was acceptable “even if they don’t plan to get married.” Another 16 percent said it was acceptable “only if they planned to get married.” Only 14 percent said it was “never acceptable.”

That may explain why living together has gone from rare to routine in the secular world, but also explains why so many Christian couples also see living together as acceptable. In the 1960s and 1970s, only about a half million were living together. One study from a few years ago, estimated that over 18 million Americans were cohabiting, and nearly a quarter of them were people over the age of 50 years old.{2}

Another reason to revisit the social phenomenon of cohabitation is to remind couples that the “premarital cohabitation effect” still exists. The effect is the research finding from decades ago that living together before marriage increases your likelihood of marital struggles and even divorce. Scott Stanley with the Institute for Family Studies acknowledges that it may be counterintuitive “that living together would not improve one’s odds for a successful marriage. And yet, whatever else is true, there is scant evidence to support this believe in a positive effect.”{3} We will look at the latest research data below.

Since such a high percentage of American adults believe it is acceptable for an unmarried couple to live together, they have developed new legal documents to establish financial and medical obligations to one another. Several cohabiting couples will draft a cohabitation agreement.{4} Such an agreement supposedly ensures certain rights or obligations in the relationship that would typically be legally conferred upon marriage.

Although some people will say that a cohabiting couple is “married in the eyes of God,” that is not true. They are not married in God’s eyes because they are living contrary to biblical statements about marriage. And they are not married in their own eyes because they have specifically decided not to marry.

Cohabitation is without a doubt changing the cultural landscape of our society. That is why we look at the social, psychological, and biblical aspects of cohabitation in this article.

Test-drive Relationships and Other Myths

No doubt you have heard couples justify cohabitation by arguing that they need to live together before marriage to see if they were compatible. First, that argument does not justify cohabitation. Second, it is fallacious since so many couples living together never plan to get married.

Linda Waite and Maggie Gallagher wrote The Case for Marriage: Why Married People Are Happier, Healthier and Better Off Financially.{5} It not only makes the case for marriage; it also challenges contemporary assumptions about cohabitation.

The thesis of the book is simple. Back in the 1950s, the rules were clear: first love, next marriage, and only then the baby carriage. But the social tsunami of the 1960s changed everything. The Pill, the sexual revolution, feminism, mothers in the workplace, no-fault divorce, and the rise of illegitimate births changed our views of marriage and family. The authors marshal the evidence to show that marriage is a good thing. As the subtitle says, married people are happier, healthier, and better off financially.

Nevertheless, the conventional wisdom is that you should “try before you buy.” In fact, one of the oft-repeated questions justifying living together is: “You wouldn’t buy a car without a test-drive, would you?”

The problem with such questions and slogans is they dehumanize the other person. If I decide not to buy a car, the car doesn’t feel rejected. When you test-drive your car, you don’t pack your personal luggage in the trunk. And rejecting a car model doesn’t bring emotional baggage into the next test-driving experience. The car doesn’t need psychological counseling so that it can trust the next car buyer. Frankly, test-driving a relationship is only positive if you are the driver.

Research has shown that those who cohabit tend to view marriage negatively because it involved the assumption of new responsibilities that contrasted with their former freedoms. On the other hand, those marrying through the conventional route of dating and courtship did not feel constrained by marriage but liberated by marriage.

Consider the contrast. A couple living together has nearly everything marriage has to offer (including sex) but few commitments or responsibilities. So, cohabiting people feel trapped when they enter marriage. They must assume huge new responsibilities while getting nothing they didn’t already have.

Couples entering marriage through dating and courtship experience just the opposite, especially if they maintain their sexual purity. Marriage is the culmination of their relationship and provides the full depth of a relationship they have long anticipated.

This is not to say that cohabitation guarantees marital failure nor that marriage through the conventional route guarantees marital success. There are exceptions to this rule, but a couple who live together before marriage stack the odds against themselves and their future marriage.

Cohabitation and Perceptions

Although cohabitation is becoming popular in America, sociologists studying the phenomenon warned that living together before marriage, puts your future marriage in danger. That was the conclusion of the National Marriage Project at Rutgers University done by sociologists David Popenoe and Barbara Dafoe Whitehead.{6}

They found that cohabiting appears to be so counterproductive to long-lasting marriage that unmarried couples should avoid living together, especially if it involves children. They argue that living together is “a fragile family form” that poses increased risk to women and children.

Part of the reason for the danger is the difference in perception. Men often enter the relationship with less intention to marry than do women. They may regard it more as a sexual opportunity without the ties of long-term commitment. Women, however, often see the living arrangement as a step toward eventual marriage. While the women may believe they are headed for marriage, the man often has other ideas. Some men resent the women they live with and view them as easy. Such a woman is not his idea of a faithful marriage partner.

People who live together in uncommitted relationships may be unwilling to work out problems. Since there is no long-term commitment, often it is easy to leave the current living arrangement and seek less fractious relationships with a new partner.

In recent years, there has been the occasional study that suggests there are no significant problems for couples if they live together. But Scott Stanley of the Institute for Family Studies dismisses those few studies because they fail to consider long-term problems. And he points to another recent study that does show an increased risk for divorce among those living together before marriage.{7}

The significant increase in cohabitation in the last few decades is staggering. The reasons for the growth are many: fewer taboos against premarital sex, earlier sexual maturity, later marriage, adequate income to live apart from their families.

Whatever the reasons for cohabiting, this study documents the dangers. Couples who live together are more likely to divorce than those who don’t. They are less happy and score lower on well-being indices, including sexual satisfaction. And cohabiting couples are often poorer than married couples.

Even if millions are doing it, living together is a bad idea. As we will see below, there are clear biblical prohibitions against premarital sex. But apart from these biblical pronouncements are the ominous sociological predictions of failure when a couple considers cohabitation rather than marriage. The latest research backs up what the Bible has said for millennia. If you want a good marriage, don’t do what society says. Do what the Bible teaches us to do.

Consequences of Cohabitation

Contrary to conventional wisdom, cohabitation can be harmful to marriage as well as to the couples and their children. One study based on the National Survey of Families and Households found that marriages which had prior cohabitors were 46 percent more likely to divorce than marriages of non-cohabitors. The authors concluded from this study and from a review of previous studies that the risk of marital disruption following cohabitation “is beginning to take on the status of an empirical generalization.”{8}

Some have tried to argue that the correlation between cohabitation and divorce is artificial since people willing to cohabit are more unconventional and less committed to marriage. In other words, cohabitation doesn’t cause divorce but is merely associated with it because the same type of people are involved in both phenomena. Yet, even when this “selection effect” is carefully controlled statistically, a “cohabitation effect” remains.

Marriages are held together by a common commitment which is absent in most, if not all, cohabiting relationships. Partners who live together value autonomy over commitment and tend not to be as committed as married couples in their dedication to the continuation of the relationship.{9}

One study found that “living with a romantic partner prior to marriage was associated with more negative and less positive problem-solving support and behavior during marriage.” The reason is simple. Since there is less certainty of a long-term commitment, “there may be less motivation for cohabiting partners to develop their conflict resolution and support skills.”{10}

Couples living together, however, miss out on more than just the benefits of marriage. Annual rates of depression among cohabiting couples are more than three times higher than they are among married couples.{11} Those who cohabit are much more likely to be unhappy in marriage and much more likely to think about divorce.{12}

Cohabitation is especially harmful to children. First, several studies have found that children currently living with a mother and her unmarried partner have significantly more behavior problems and lower academic performance than children in intact families.{13} Second, there is the risk that the couple will break up, creating even more social and personal difficulties. Third, many of these children were not born in the present union but in a previous union of one of the adult partners (usually the mother). Living in a house with a mother and an unmarried boyfriend is tenuous at best.

These studies, along with others, suggest that cohabitation is less secure, less fulfilling, and even potentially more harmful than traditional marriage.

Cohabitation and the Bible

God designed sexual intimacy to occur exclusively within the sacred commitment of marriage (Genesis 2:21-24). When we trust God’s design, we can honor marriage as we are commanded in Hebrews 13:4.

The Bible teaches that the act of sexual intercourse can have a strong bonding effect on two people. When done within the bounds of marriage, the man and the woman become one flesh. Ephesian 5:31 says: “For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.”

Sexual intercourse outside of marriage also has consequences. Writing to the church in Corinth, Paul said that when a man joins himself to a prostitute, he becomes one body with her (1 Corinthians 6:16). The context of the discussion arose from a problem within the church. A man in the church was having sexual relations with his father’s wife (1 Corinthians 5:1-3). Paul calls this relationship sinful. In 1 Corinthians 6:18 he says we are to flee sexual immorality.

Sexual immorality is condemned in about 25 passages in the New Testament. The Greek word is porneia, a word which includes all forms of illicit sexual intercourse. Jesus taught in Mark 7:21-23: “For from within, out of men’s hearts, come evil thoughts, sexual immorality, theft, murder, adultery, greed, malice, deceit, lewdness, envy, slander, arrogance, and folly. All these evils come from inside and make a man unclean.”

Paul taught in 1 Thessalonians 4:3-5: “It is God’s will that you should be sanctified: that you should avoid sexual immorality; that each of you should learn to control his own body in a way that is holy and honorable, not in passionate lust like the heathen, who do not know God.”

Marriage is God’s plan. Marriage provides intimate companionship for life (Genesis 2:18). It provides a context for the procreation and nurture of children (Ephesians 6:1-2). And finally, marriage provides a godly outlet for sexual desire (1 Corinthians 7:2).

In the New Testament, believers are warned against persistent sin, including sexual sin (1 Corinthians 5:1-5). The church is to keep believers accountable for their behavior. Believers are to judge themselves, lest they fall into God’s hands (1 Corinthians11:31-32). Sexual sin should not even be named among believers (Ephesians 5:3).

Living together outside of marriage not only violates biblical commands but it puts a couple and their future marriage at risk. In this article, I have collected several sobering statistics about the impact cohabitation can have on you and your relationship. If you want a good marriage, don’t do what society says. Do what the Bible teaches us to do.

Notes

1. David Popenoe and Barbara Dafoe Whitehead, “Should We Live Together? What Young Adults Need to Know about Cohabitation before Marriage,” The National Marriage Project, the Next Generation Series, Rutgers, the State University of New Jersey, January 1999.
2. Patricia Reaney, “More Americans 50 Years and Over are Cohabiting, Research Shows,” Reuters,
April 6, 2017, www.reuters.com/article/us-usa-cohabitation/more-americans-50-years-and-over-are-cohabiting-research-shows-idUSKBN1782RI
3. Scott Stanley, “Premarital Cohabitation Is Still Associated with Greater Odds of Divorce, Institute for Family Studies, October 17, 2018, ifstudies.org/blog/premarital-cohabitation-is-still-associated-with-greater-odds-of-divorce
4. money.usnews.com/money/personal-finance/family-finance/articles/what-is-a-cohabitation-agreement
5. Linda Waite and Maggie Gallagher, The Case for Marriage: Why Married People Are Happier, Healthier and Better Off Financially (New York: Random House, 2000).
6. David Popenoe and Barbara Dafoe Whitehead, The National Marriage Project, January 1999.
7. Scott Stanley, “Premarital Cohabitation,” Institute for Family Studies, October 17, 2018
8. Alfred DeMaris and K. Vaninadha Rao, “Premarital Cohabitation and Subsequent Marital Stability in the United States: A Reassessment,” Journal of Marriage and Family 54(1992), 178-190.
9. Stephen Nock, “A Comparison of Marriages and Cohabiting Relationships,” Journal of Family Issues 16(1995), 53-76.
10. Catherine L. Cohan and Stacey Kleinbaum, “Toward A Greater Understanding of the Cohabitation Effect: Premarital Cohabitation and Marital Communication,” Journal of Marriage and Family 64(2002), 180-192.
11. Lee Robins and Darrel Reiger, Psychiatric Disorders in America (New York: Free Press, 1990), 72.
12. Andrew Greeley, Faithful Attraction (New York: Tom Doherty, 1991), 206.
13. Elizabeth Thompson, T. L. Hanson, and S.S. McLanahan, “Family Structure and Child Well-Being: Economic Resources versus Parental Behaviors,” Social Forces 71(1994), 221-242.

Additional Resources

Kerby Anderson, Christian Ethics in Plain Language, Nashville, TN: Thomas Nelson, 2005, chapter thirteen.

Jeff Van Goethem, Living Together: A Guide to Counseling Unmarried Couples, Grand Rapids, MI: Kregel, 2004.

Glenn Stanton, The Ring Makes All the Difference: The Hidden Consequences of Cohabitation and the Strong Benefits of Marriage, Chicago: Moody Press, 2011.

Linda Waite and Maggie Gallagher, The Case for Marriage: Why Married People Are Happier, Healthier and Better Off Financially (New York: Random House, 2000).

©2023 Probe Ministries

[This article is an updated version of Kerby’s 2003 transcript titled “Cohabitation.”]


The Value of Christian Doctrine and Apologetics

Dr. Michael Gleghorn makes a case for why Christian doctrine and apologetics are important for spiritual growth and maturity.

download-podcastJust prior to beginning college, I committed my life to Christ. Naturally, as a new believer wanting to grow in my faith, I embarked upon a program of daily Bible reading. When I came to Paul’s letter to Titus in the New Testament, I was both struck and inspired by a particular command, which I found nestled among others, there in the first chapter.

Paul reminded Titus, whom he had left on the island of Crete, that he wanted him to “straighten out what was left unfinished and appoint elders” in the local churches which had been established (Titus 1:5). After listing various spiritual and moral qualifications that an elder was to have, Paul went on to insist that he must also “hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it” (Titus 1:9). When I first read those words, it was as if a light went on inside my head and I thought, “That’s exactly what I would like to do! I want to be able to ‘encourage others by sound doctrine and refute those who oppose it’” (Titus 1:9). Paul’s words thus encouraged me to take up, in a serious way, the study of Christian doctrine and apologetics.

But what exactly do I mean by “Christian doctrine” and “apologetics”? At its most basic level, Christian doctrine is essentially the same thing as Christian teaching. Such teaching aims at providing a logically consistent and “coherent explication of what the Christian believes.”{1} Apologetics is a bit more complicated. It comes from the Greek term, apologia, and means “defense.” It was often used in law courts in the ancient world.{2} Indeed, the book of Acts records several instances in which the Apostle Paul was called upon to “make a defense” of himself before various governing authorities, like Felix, Festus, and Agrippa (e.g., Acts 24:10; 25:8; 26:1-2).

Of course, when we’re talking about Christian apologetics, we’re concerned with “making a defense” of the truth-claims of Christianity. The Apostle Peter tells us, “Always be prepared to make a defense to any one who calls you to account for the hope that is in you, yet do it with gentleness and reverence” (1 Peter 3:15). Christian doctrine and apologetics play an important role in the life and health of the church. So please keep reading as we delve more deeply into these issues.

The Value of Christian Doctrine

Why is Christian doctrine important for the life and health of the church? The Apostle Paul told Titus that he wanted him to appoint elders in the local church who would be able to “encourage others by sound doctrine and refute those who oppose it” (Titus 1:9). The teaching of sound Christian doctrine is important for several reasons, but for now let me simply mention two. First, sound Christian doctrine helps us to learn what is true about both God and ourselves. Second, it reminds us of the right way to live in light of such truths. And both of these are essential for the life and health of the church.

First, it’s important to know what is true about God and ourselves. Indeed, our eternal destiny depends on it! Not only must we know that God is holy and righteous and will punish all sin, we must also realize that we are sinners (Numbers 14:18; Romans 3:23). But this, in itself, would lead to despair. Hence, we must also understand that God loves us and sent his Son to be the Savior of the world (John 3:16; 1 John 4:14). We need to grasp that
forgiveness and reconciliation with God are freely available to those who turn to Christ in repentance and faith (Acts 3:19; 16:31). Sound Christian doctrine is thus essential for salvation (John 14:6; Acts 4:12; 1 John 5:9-13; 2 John 1:9). Without it, true spiritual life and health is impossible.

But this does not exhaust the importance of Christian doctrine. For once we are saved through faith in Christ, God then calls us to grow up and become like his Son—and this would be exceedingly difficult apart from instruction in sound Christian doctrine. As Christian philosopher Bill Craig observes, “If we want to live correctly for Christ . . . we need to first think correctly about Christ. If your thinking is skewed and off-base, it is going to affect your life and your Christian discipleship.”{3} Indeed, the Apostle Paul contrasts Christian maturity, characterized by genuine “knowledge of the Son of God,” with spiritual immaturity, characterized by a lack of such knowledge and a proneness to being deceived (Ephesians 4:13-14).

God calls us to Christian maturity—and instruction in Christian doctrine plays an important role in our spiritual growth. But there is also a role for Christian apologetics—and we must now turn to consider that.

A Defense of Christian Apologetics

Many people question the value of Christian apologetics for the life and health of the church.{4} They contend that it’s impossible to “argue” anyone into becoming a Christian. Instead of making a defense for the truth of Christianity, we ought rather to invest our limited resources in preaching the gospel of Christ, trusting that God will open people’s hearts and draw them to himself.

Now while I certainly agree that we should be preaching the gospel, and trusting that God will use it to draw men and women to himself, this negative view of apologetics is frankly unbiblical, untrue, and shortsighted.

In the first place, such a view is unbiblical. Both Jesus and the Apostle Paul used arguments and evidence to convince their listeners of particular theological truths (Matthew 22:15-46; Acts 17:16-34). Moreover, the
Apostle Peter tells us to always be ready to “make a defense” (or offer an apologetic) to those who ask about our hope in Christ (1 Peter 3:15). A negative view of Christian apologetics thus runs counter to the teaching of
Scripture.

Second, it’s simply untrue that no one ever comes to Christ through apologetic arguments and evidence.{5} Indeed, sometimes the Holy Spirit actually uses arguments and evidence to draw people to Christ!{6} And while such people may admittedly be in the minority, they can be extremely influential in commending the faith to others, for they are often prepared to offer good reasons for believing that Christianity is really true!

Finally, a negative view of Christian apologetics is shortsighted. The great theologian J. Gresham Machen argued that we should aim to create “favorable conditions for the reception of the gospel.” Along these lines, he noted the difficulty of attempting to do evangelism once we’ve given up offering an intellectually credible case for the truth of Christianity. “We may preach with all the fervor of a reformer,” he said, “and yet succeed only in winning a straggler here and there, if we permit the whole collective thought of the nation . . . to be controlled by ideas which . . . prevent Christianity from being regarded as anything more than a harmless delusion.”{7} Machen understood that neglecting apologetics is shortsighted. For unless we offer arguments and evidence, we make it that much easier for people to simply shrug their shoulders and continue ignoring Christianity’s truth-claims.

Having now dismantled the arguments against apologetics, we’ll next consider its benefits for the life and health of the church.

The Value of Christian Apologetics

Christian apologetics is concerned to offer a robust defense for the truth of Christianity. Hence, training in Christian apologetics can be of great value for the life and health of the church. This is because such training helps to instill within believers a deep confidence that Christianity is really true. And when one becomes convinced that Christianity is really true, one is typically more likely to share one’s faith with others—and less likely to abandon the faith when confronted with various social, cultural, and intellectual pressures.

Let’s consider that first point, that when one becomes convinced of Christianity’s truth, one is more likely to share this truth with others. Many Christians admit to being hesitant about sharing their faith because they’re afraid someone will ask them a question that they are ill-prepared to answer.{8} Training in apologetics can help counteract this fear. Granted, one may still be asked a question that is difficult to answer. But apologetics training can help alleviate the fear associated with such situations by helping believers understand that good answers are available—even if they can’t remember what those answers are! To give an illustration, if I learn that there is excellent evidence that a particular drug can cure some disease, then I will be far more confident about sharing this fact with others—even if I can’t answer all their questions about how the medicine works. I may not remember exactly how it works, but I do know that there is very good evidence that it works. And knowing this, I will naturally be more confident telling others about it, even if I can’t answer all their questions about how or why.

Moreover, training in apologetics can help insulate believers from abandoning the faith, for they now know that there are good reasons to believe that Christianity is really true. Of course, most people who abandon the faith do
so for non-intellectual reasons. Still, as Paul Chamberlain observes, “A number of vocal critics who have moved from Christianity to atheism cite intellectual difficulties with Christianity” as a prime reason for quitting the faith.{9} While apologetics training can’t completely prevent such outcomes, it can make them less likely. After all, it’s far more difficult to abandon a view once you’ve become sincerely convinced of its truth.

Our Witness to the World

Over a hundred years ago, the theologian J. Gresham Machen forcefully argued that, for the faithful Christian, all of life—including the arts and sciences and every sphere of intellectual endeavor—must be humbly consecrated to the service of God.{10} Indeed, this should be true not only for every individual Christian in particular, but for the entire church in general. Our witness to the world depends on it.

Machen wrote:

Christianity must pervade not merely all nations, but . . . all of human thought. The Christian, therefore, cannot be indifferent to any branch of earnest human endeavor. It must all be brought into some relation to the gospel. It must be studied either in order to be demonstrated as false, or else in order to be made useful in advancing the Kingdom of God. . . . The Church must seek to conquer not merely every man for Christ, but also the whole of man.{11}

In this article, we’ve been considering the importance of Christian doctrine and apologetics for the life and health of the church. And clearly, Machen’s proposal cannot be effectively implemented apart from a healthy understanding of these issues on the part of the church. After all, how can “all of human thought” be brought “into some relation to the gospel” unless we first understand what the gospel is? How can views “be demonstrated as false” unless we first have some idea of what’s true—and how to reason correctly about it? How can views “be made useful in advancing the Kingdom of God” unless we first understand such views, along with how and why they can be useful in advancing God’s kingdom? If we are ever to have a hope of carrying out a project like this, in a manner that is both practically effective and faithful to our God, then sound Christian doctrine and apologetics must occupy a central role in our endeavors.

Christian doctrine and apologetics are not antithetical to the life and health of the church. They are rather of fundamental importance. Only by knowing what we believe, and why it’s really true, can we fulfill Peter’s injunction to always be ready “to make a defense” to anyone who asks about our hope in Christ (1 Peter 3:15). And only thus can we progress to true spiritual maturity, avoiding the “craftiness of men in their deceitful scheming” (Ephesians 4:13-14). So if we care about the life and health of the church—along with its witness to the world—we must encourage a healthy dose of respect for sound Christian doctrine and apologetics.

Notes

1. Molly Marshall-Green, “Doctrine,” in Holman Bible Dictionary, gen. ed. Trent C. Butler (Nashville: Holman Bible Publishers, 1991), 374.
2. Steven B. Cowan, “Introduction,” in Five Views on Apologetics, ed. Steven B. Cowan (Grand Rapids, MI: Zondervan, 2000), 8, Kindle.
3. William Lane Craig, “Foundations of Christian Doctrine (Part 1),” Reasonable Faith, October 22, 2014, accessed August 22, 2018, www.reasonablefaith.org/podcasts/defenders-podcast-series-3/s3-foundations-of-christian-doctrine/foundations-of-christian-doctrine-part-1/.
4. Many of the points made in this section are indebted to the discussion in William Lane Craig, “Foundations of Christian Doctrine (Part 2),” Reasonable Faith, October 29, 2014, accessed August 29, 2018, www.reasonablefaith.org/podcasts/defenders-podcast-series-3/s3-foundations-of-christian-doctrine/foundations-of-christian-doctrine-part-2/.
5. See, for example, the “Testimonials” section of the Reasonable Faith website, accessed August 29, 2018, www.reasonablefaith.org/testimonials.
6. William Lane Craig, Reasonable Faith: Christian Truth and Apologetics, 3rd ed. (Wheaton, IL: Crossway Books, 2008), 192.
7. J. Gresham Machen, “Christianity and Culture,” Princeton Theological Review 11 (1913): 7.
8. Indeed, entire books have been written to help believers feel better prepared for such conversations. See, for example, Mark Mittelberg, The Questions Christians Hope No One Will Ask: (With Answers) (Tyndale, 2010).
9. Paul Chamberlain, “Why People Stop Believing,” Christian Research Journal 41, no. 4:11.
10. Machen, “Christianity and Culture,” 5.
11. Ibid., 6.

©2019 Probe Ministries


Heresy: Nothing New Under the Sun

Kerby Anderson provides an overview of some ancient Christian heresies that are still being embraced today: legalism, gnosticism, mysticism, and marcionism.

In this article we address ancient heresies that still exist in only a slightly different form today. Jesus warned us in Matthew 13:24-25 that the “kingdom of heaven may be compared to a man who sowed good seed in his field.” But then there is a twist in the story.

“But while his men were sleeping, his enemy came and sowed tares among the wheat, and went away. But when the wheat sprouted and bore grain, then the tares became evident also.”

download-podcastLater Jesus explained the parable. The wheat is the “people of the kingdom.” The tares are the “people of the evil one.” The illustration would make sense to people living in the first century. There was even a Roman law against sowing tares in another person’s field. Some have called it a “primitive form of bioterrorism.”

Jesus is teaching that both true Christians and false Christians will live together. They both may even go to church and seem like Christians. But the false Christians believe and spread heresy within the church and into society.

Paul also warned about false teaching and heresy. In what might have been his last epistle, he warned Timothy that: “For the time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires, and will turn away their ears from the truth and will turn aside to myths.” (2 Timothy 4:3)

Peter also gave a warning that these false teachers will come from inside the church. “But false prophets also arose among the people, just as there will also be false teachers among you, who will secretly introduce destructive heresies, even denying the Master who bought them, bringing swift destruction upon themselves. Many will follow their sensuality, and because of them the way of the truth will be maligned; and in their greed they will exploit you with false words.” (2 Peter 2:1)

Notice that these heresies and false teachers will arise from among you. They will secretly introduce these heresies. And they will use greed and sensuality to seduce Christians. Jude (1:4) also adds that these false teachers “have crept in unnoticed” and “turn the grace of our God into licentiousness and deny our only Master and Lord, Jesus Christ.”

In this article we look at heresies in the past that can be found in a slightly altered form today. Just as believers in the first century were warned about false teachers and destructive heresies, so we need to warn each other today about these heresies in the 21st century.

Ecclesiastes 1:9 reminds us that there is “nothing new under the sun.” As we will see below, that is true of these ancient heresies.

Legalism

Legalism is an ancient heresy going all the way back to the first century. Paul in his letter to the Colossians (2:16-17) said, “Therefore, no one is to act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath-day things which are a mere shadow of what is to come; but the substance belongs to Christ.” He warned them about those in their midst who were taking them captive through the subtle lies of legalism.

You might notice that what is listed in these verses are not instructions on purity or righteousness. Rather they are specific Old Testament practices that were given to Israel before the coming of Christ. The Passover is a foreshadowing of Christ’s sacrifice as the Lamb of God. While the deliverance of Israel is significant, consider how much more significant is Christ’s death which provides us with deliverance from the slavery of sin and separation from God. The previous feasts and festivals are no longer necessary now that we have Christ in our lives.

Jesus addressed legalism among the Pharisees and scribes. They established all sorts of rules and regulations that were binding on all Jews. Starting with the law, they set out to compile the various oral traditions and even began to develop interpretations of these laws. In the end, they even had interpretations of the interpretations that were collected in numerous volumes.

By the time of Christ, the Pharisees and the scribes were actually following the traditions of men rather than the law of God. Jesus pointedly asked them, “Why do you break the commandment of God for the sake of your tradition?” (Matthew 15:3) Jesus also condemned the Pharisees by saying, “You also outwardly appear righteous to men, but inside you are full of hypocrisy and lawlessness” (Matthew 23:28). Jesus therefore accused them, on numerous occasions, of being hypocrites.

Legalism is our attempt to produce righteousness apart from God. We are challenged to follow additional rules and regulations that we believe will merit favor before God. But in the end, these unbiblical rules bind us and drain the joy from our lives.

When we give people an ever expanding “to-do list” that is uncoupled from God’s power, we wear people down and ultimately drive people away from the gospel. Paul warned Timothy that in the last days there would be people “having a form of godliness but denying its power” (2 Timothy 3:5). He counsels him to avoid such people.

Gnosticism

Gnosticism is an ancient heresy that surfaced in the last century, partially because of the discovery of the Gnostic Gospels. The Gnostics were prevalent in the first few centuries after the time of Christ. The word gnosis means “knowledge.” The focus was on hidden knowledge that contradicted biblical revelation.

For example, the Gnostics denied the existence of sin. Instead, they proposed that the world was corrupted by the demiurge who created it and rules over it. If they believed in sin, they would say that the only sin is ignorance.

The Gnostics taught that Jesus came not to save the world but to impart special knowledge that would lead us to what they called a “divine pleroma.” If you were fortunately to find this knowledge, then you would achieve salvation.

In the first centuries, the Gnostics presented themselves as Christians and worked to popularize their ideas among the growing church of believers. They also produced their own texts (Gospel of Mary, Gospel of Thomas, Gospel of Judas).

Iraenaeus was a church father who wrote a critique of Gnosticism in AD 180. He explained that the Gnostics used the Bible alongside their own texts to demonstrate their “perverse interpretations” and “deceitful expositions.” They also reinterpreted parables and allegories from the Old Testament in a fraudulent manner.

Nevertheless, Gnosticism appealed to many Christians in the first centuries because it had many elements that were very similar to Christianity. They believed in Father, Son, and Holy Spirit. They quoted from the Bible. They practiced some of the sacraments.

Many of these same heretical ideas appeal to Christians today. Leaders of progressive Christianity argue that they have a more mature view of God and the Bible. These leaders believe they have special knowledge that allows them to set aside the standard interpretations of biblical passages. One evangelical pastor said: “The church will continue to be even more irrelevant when it quotes letters from 2,000 years ago as their best defense.”{1}

The Gnostics and modern heretics claim sources of knowledge outside the Bible. They say we know so much more now that the early Christians. C.S. Lewis refers to this as “chronological snobbery.” They assume they know better than any believer in the past.

Today, we have people claiming to know what the Bible really means and invite you to join them as they impart their “special knowledge” to you. More than ever we should be alert to such leaders who will ultimately lead us away from the true Gospel.

Mysticism

Mysticism is another ancient heresy that we still see today. When Paul wrote to the Colossians (2:18-19), he warned them about false teachers who would attempt to seduce them into mystical ideas: “Let no one keep defrauding you of your prize by delighting in self-abasement and the worship of the angels, taking his stand on visions he has seen, inflated without cause by his fleshly mind, and not holding fast to the head, from whom the entire body, being supplied and held together by the joints and ligaments, grows with a growth which is from God.”

The word mysticism comes from the Greek word (mystes) for the mystery religions that existed at the time Paul was writing to these Christians. He is describing someone who is “taking his stand on visions he has seen.” In other words, this is a person who has had some vision and is mixing that vision with the revelation of Scripture.

At the time Paul was writing to a church that was a mixture of Jews and Gentiles. Many were young Christians and may have brought their pagan ideas into the church. This would include the idea that you receive spiritual revelations by entering into an ecstatic state. These Christians also lived in a culture where many claimed they were receiving visions from the gods. If these young Christians did not have discernment, they might actually believe that someone who has these visions was spiritually superior to them.

Mysticism has been a major area of cultural captivity both in church history and even in our present day. We see in Paul’s letter to the church in Corinth, that believers were confused about speaking in tongues and other spiritual manifestations. Some of the believers were essentially “babes in Christ” who could not handle the solid food of God’s word. He reminded them that when they were pagans, they had been led astray (1 Corinthians 12:1-3). Because of their previous exposure to paganism, they were vulnerable to false doctrine.

Throughout church history, certain churches and denominations have brought mystical rituals and practices into their worship experience. They may take the form of chants, icons, or prescribed practices not found in Scripture but part of a tradition that borrows heavily from mystical ideas. And many of these practices are found today not only in North American churches but in churches in other parts of the world.

Mysticism is quite prevalent outside of the church and can have a strong cultural influence on Christians. Many of the books on the best-seller lists over the last few decades dealing with spirituality are not books that promote biblical Christianity but rather books that promote an Eastern philosophy of religion or the New Age Movement.

Marcionism

Marcionism was taught by a theologian named Marcion in the second century. Although some of his ideas parallel Gnosticism, he made a distinction between the God of the Old Testament and the teachings of Jesus in the New Testament. He taught that the benevolent God of the gospels who sent Jesus was inconsistent with the mean, vindictive, malevolent God of the Old Testament. Hence, he concluded they were two different deities.

He also considered himself a follower of Paul, who he preached was the only true apostle of Jesus Christ. In fact, he even created his own “Scriptures” that included ten of Paul’s epistles and the Gospel of Marcion (which was a shorter version and highly edited version of the Gospel of Luke). He emphasized Paul because he felt he freed Christianity from the Jewish Scriptures.

He also rejected most of the orthodox teachings of Christianity. For example, he rejected the ideas of God’s wrath and rejected the ideas of hell and judgment. Those ideas, according to him, were tied to the God of the Old Testament, whom he called the Demiurge. That God was merely a jealous tribal deity of the Jews and represented a legalistic view of justice.

A similar idea exists even today. For example, one evangelical theologian said this: “The Bible is an ancient book and we shouldn’t be surprised to see it act like one. So seeing God portrayed as a violent, tribal warrior is not how God is but how he was understood to be by the ancient Israelites community with god in their time and place.”{2}

We might add that an increasing number of pastors and Christians no longer want to talk about God’s wrath and refuse to teach what the Bible does say about hell and judgment. Books and articles are being written denying the existence of hell. Instead, they teach universal salvation for all.

Jesus talked more about hell than he talked about heaven. In Luke 16 he describes it as a great chasm that does not allow people to cross to the other side. In Matthew 25 he predicts a future in which people will be separated into two groups. One will enter heaven. The others will be banished to “eternal fire.”

We live in a world where heresy, false teaching, and a false gospel are proliferating. That is why we need to develop biblical discernment. Paul said he was amazed that some of the early Christians adopted “a different gospel” which he said was a distorted gospel of Christ. He added, “If we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed” (Galatians 1:6-8).

These ancient heresies are being preached today. We need to return to the essential gospel and sound biblical teaching.

Notes

1. “Rob Bell Suggests Bible Not Relevant to Today’s Culture | CBN News,” www1.cbn.com/cbnnews/us/2015/February/Rob-Bell-Suggests-Bible-Not-Relevant-to-Todays-Culture accessed 2/5/2023.
2. Peter Enns, The Bible Tells Me So: Why Defending Scripture Has Made Us Unable to Read It (NY: Harper One, 2014).

©2023 Probe Ministries


Suicide Has Hit Our Family

Sue Bohlin shares her heart in the wake of her and her husband Ray’s son taking his life.

Last week our beloved 44-year-old son Curt took his life.

He had struggled with severe suicidal depression for 26 years, hating almost every day of his adult life and wanting God to take him home to join his sister Rebecca. His depression and anxiety crippled him to the point of moving back in with my husband and me in 2008. He often shared with us his anguish at life in a fallen world, living in a broken body.

Curt eventually lost most of his hearing as the result of serving on the flight line in the Air Force, but when he was honorably discharged he was told it wasn’t bad enough to warrant disability benefits. The loss of his hearing meant losing his touch with music, which he loved. It also meant losing touch with his community in online role-playing games, so he lost his sense of belonging and purpose.

His life was very painful. After staying his hand multiple times over two decades, God allowed him to take his life and instantly enter the heaven he had longed for, for so very long.

Some themes have been rolling around in my head since the news of his passing.

First, our grief is mitigated by the relief on Curt’s behalf that his suffering is over. When I told my husband the news delivered by a police detective, his first words were, “We’ve known this day might come for 26 years.” We have lived with the darkness of his depression and anxiety for a long time, which included the ever-present threat of suicide because he always thought of it as his ticket out.

Second, God’s grace is stronger than I have ever experienced in my entire life. It feels like He has tucked me in the shadow of His wing (Psalm 57:1). I have buried a child before; I know the brutality of grief, but God is holding it back. I winced to realize that a hard, heart-wrenching grief awaits me, but then I reminded myself that He will carry me through those days just as He’s carrying me now. And I appreciated my friend who gave me “permission to not be okay” when those days come.

Third, the one attribute of God that comforts me more than any other is His sovereignty. A good and loving God is in control. He chose the day of Curt’s birth, and He chose the day of his death. We’ve been clinging to Psalm 139:16, “All the days ordained for me were written in Your book before one of them came to be.” Our son did not die a single day earlier than God had planned for him. And He prevented Curt from following through on all the times he planned to take his life since the first time when he was 17. God ordained for our daughter Rebecca to live for eight days, and He ordained for Curt to live for 44 years.

Fourth, God keeps pouring out His goodness on us every time we turn around. We have been inundated with people wanting to help us with everything we need from money for funeral expenses, to food and paper goods, to willing hands to prepare our home for family coming in for his memorial service. And that includes being willing to clean out his room and haul away all the furniture that reeked of body odor. In case you don’t know, severely depressed people usually don’t care about personal hygiene, and both our son and his room stank from weeks, sometimes months, of going unwashed. It was a source of sorrow and frustration to us, but we loved him in his mental illness and just lived with it.

Fifth, there is the blessing of not knowing so many things. I don’t know what he was thinking when something flipped and he went from offering to cook lunch for the family visiting us, to leaving our home intent on stepping off an overpass. I don’t know what he was thinking or feeling on that walk. I don’t know what his last seconds were like, and I am most grateful that we didn’t have to identify him at the medical examiner’s office. I don’t know so many things, and I am so glad. I can leave all those questions in the Lord’s hands, and I can ask him when I see him again-if it matters at all by then.

And that brings me to the most important idea that has marked these days: HOPE. Hope is future-facing faith. Not wishful thinking, like “I hope it doesn’t rain on my picnic.” Biblical hope is certainty. Hebrews 6:19 calls biblical hope “an anchor of the soul, both sure and steadfast.” God has used this horrible time to reveal that He has been working in the background to strengthen my future-facing faith. When I say I have hope to be reunited with my son, it’s not a wish. I am 1000% certain that he is in heaven and that my husband and I, our other son Kevin, and his wife Lauren will join him there.

I had the privilege of leading Curt to put his trust in Jesus Christ when he was three years old, watching him grow in his faith over the years, watching him bear the spiritual fruit that proved his faith was real. I know he’s in heaven, because to be absent from the body is to be at home with the Lord (2 Corinthians 5:8). Our dear friend Dave commented on my Facebook post, “I am heartbroken for your loss but so grateful for your hope that you will see Curt again.” That’s when I had the lightbulb moment and I replied, “Thanks for using the word HOPE. Future-facing faith. My hope about seeing Curt is as strong as my view of Ray this very minute. Who is sitting three feet from me.”

Curt’s first week in heaven: it felt like he was just on the other side of the invisible wall separating earth from heaven. Maybe it’s the special bond between a mother and the child she bore, maybe it’s something spiritual, I don’t know. But the reality of my son’s new home makes heaven closer to me than it has ever been. My husband Ray has said for years that heaven is more real to me than anyone he knows. Part of it is knowing our baby Rebecca is there, part of it is longing for my new body untouched by polio and cancer.

Curt’s suicide is not okay. Murder is sin, even the murder of oneself. But Jesus’ statement on the cross, “It is finished,” meaning “It is paid in full,” covered every one of his sins, including taking the life God gave him. With God’s begrudging permission, apparently. I trust the Lord with it all.

This blog post originally appeared at blogs.bible.org/suicide-has-hit-our-family on July 16, 2024.


Confessions of a Missionary Addicted to Porn

Paul Rutherford explains the lies he believed and to which he was in bondage about pornography, until Jesus helped him achieve sexual sobriety.

Introduction—But Really, a Prologue. A Really Important Prologue.

Internet pornography use is ubiquitous. The metric you use to support that statement doesn’t seem to matter: percent of internet users who consume it, number of bits of data flowing through the Internet, or even cash currency. It is a huge business. And the internet distributes pornography at levels historically unprecedented. It quickly became easy to access, cheap to acquire, and anonymous to consume.

I am myself no stranger to the consumption of internet pornography. To be clear, consuming pornographic material is not appropriate for a believer in Jesus Christ. Our website has more information on this. But I don’t think that principle needs repeating; my older brothers in the faith have been very clear about that.

In this article I want to share with you some insights the Lord has taught me through my struggle to be free of an addiction to internet pornography. I will be frank. And rather than condemning you for your sin (the enemy does a plenty good job at that), I will address a number of beliefs you may find you hold, even if unwittingly. Then you’ll see how those beliefs do not reflect reality—they are all a lie.

I Like Porn Because It’s Easy

download-podcast
My name is Paul, and I am a missionary. In the late 2000’s the Lord made plain to me that I was no longer dabbling with internet pornography, it had become my master. I was addicted, and I needed help.

By God’s grace I found help through a group recovery program at a local church. I later placed membership there, and have found freedom from this life-sucking addiction. Still, I carry the wounds inflicted by my choices years ago. The balm of Christ has healed them. I’m walking today in the freedom only forgiveness from the Father can provide. By God’s grace I have a beautiful wife, a blessed marriage, and three wonderful children.

Hindsight, though, is 20/20, and while I must be vigilant every day to guard against temptation, time and space have provided me perspective to gain clarity on the beliefs that got me into my addiction in the first place and kept me down for some time. I’ve since come to realize there were five lies in particular that I was believing. Let me share them with you, along with the truth that will set you free.

The first reason I love porn is because it is easy. It is easy to access, yes—as easy to access as turning on my smart phone. Years ago it was far more difficult to acquire. Now I carry temptation in my pocket! How dangerous! Only by God’s grace am I sober from porn today.

When I say I love porn because it’s easy, what I mean is it’s easily to get what I want from sex without all the hard work. Pursuing my wife is hard work. Empathy is not easily mustered. Emotional intimacy with her is no easy task. Pornography on the other hand, is just a tap away. If all I’m looking for is that release, surely porn is a better choice because it’s an easier route. Same destination, right? No harm no foul. Right?

Wrong.

Nope. Not true. Pornography is in fact NOT easy because it circumvents God’s good plan for sex.

Pornography only seems to be easy. That is just an appearance. Ultimately porn complicates my life. Confessing relapse to my wife? Not easy. Confessing lust to my small group and others? Difficult. The wound I inflicted on my wife by spiritually cheating on her? Not easy for her. The months of work required to earn back her trust? Not easy.

The ease of pornography is a lie. The truth is, it complicates my life and makes it harder. If you are tied up in it, please confess it to the Lord today, and confess it to another human being. The first step to getting better is simple. Admit you have a problem.

I Like Porn Because It’s Fast

I love pornography because it’s fast. I get pleasure fast. I get satisfaction quickly.  I get what I want, and I get it now. Sound familiar? It’s not unlike that famous song lyric from the 70’s, “Wham bam, thank you, ma’am.”

What I love about pornography is that it gives me what I want, and it gives it to me fast. No waiting involved. No patience required. Faster is better. Isn’t it? Why rent the “Eight Minute Abs” workout VHS from the local video store, when “Seven Minute Abs” is on the shelf right next to it? (As referenced from the 90s film Tommy Boy starring Chris Farley.)

What I love about pornography is how it satisfies quickly. Pornography only asks for a few minutes of my time and then gives me what I want.

Do you know how long it takes to pursue my wife? It took months to get to know her when we were dating. It took months to plan, prepare, then execute our wedding. Now that we’re married, do you know how long it takes to pursue her, so that she feels close to me, intimately and emotionally connected? That takes a LOT longer than the time required to log on to the internet.

The problem with loving pornography because it’s fast, is that eventually it isn’t. The truth is pornography has sapped years from my life.

There was a season I was a casual user of pornography, and on a fine spring afternoon, I finished up work early for the day and looked forward to what adventures I might pursue with the remainder of that evening. By the time I went to bed that night, I’d wasted hours of my life consuming internet pornography.

The problem with pornography is that it is fast, until it requires hours of your life you would rather have spent otherwise. Furthermore, this trend continued for months, even years!

Proverbs 14:12 says, “There is a way that seems right to a man, but its end is the way to death.” The fast pleasure of pornography seemed to me like the right way in the moment. Now I realize it is the way to death—death of my relationship with the Lord because sin separates me from Him; it is death to intimacy with my wife; death to time and energy that could have been better spend elsewhere doing things other than pornography itself.

The death I experienced led to so much loss because of the work required in my relationships to clean up the mess of my sin. It was a process over several years. I loved pornography initially because it was fast. it’s not, and it’s not worth it!

I Like Porn Because I’m in Charge

The third reason I love pornography is because I am in charge. I get what I want and risk nothing in return. I remain in control. I give up nothing. I risk nothing. It’s everything a man-fearing, people-pleaser could ask for. Except that’s not the true identity for a believer in Jesus Christ. And if you identify with Christ, then this applies to you.

Pornography is great because I remain in charge. I have control. That whole fear of rejection thing is not a problem. Since I’m not entering into a real relationship with a real person, I’m not taking any of those risks. I don’t have to reveal anything about myself. I don’t even have to give my name. I don’t have to share my anxieties, my fears, or my dreams. I don’t have to share anything.

With porn, I don’t have to admit that I’m human in any way. And this appeal is strong for those of us who are cowards. And I am one. Since I fear rejection—and porn never risks rejection—it gives the false illusion of security. It’s a lie.

Sadly, this means what I love about pornography is how it enables my cowardice.

This has no place for the genuine Christ-follower.

If you have taken a wife, you are called to love that woman as Christ has loved His Church. Jesus Christ is the paragon of courage, bravery, and vulnerability. If you are a husband, then the standard by which to compare yourself as a husband is not to your neighbor but to Christ Himself. That is a high call, friend—much higher than you or I are accustomed to, I’m afraid.

I like pornography because I feel like I’m in charge. But that is a lie. Being strung out, addicted to pornography, shows that you definitely are not in charge. It’s a farce. It’s a lie.

The truth is I have far less control than I desire. When it come to my wife’s opinion of me, I have no control. Zero. I have a lot of influence, but no control. That’s the risk inherent to the job of husbanding a wife. That’s the risk inherent in marriage.

Marital love is a self-giving love. As Jesus died to love His bride when she was in sin, so you too, husband, are called to love your bride even if you are in fact right, and she is in fact wrong. Love her anyway. Love her always. It will require you to take risks. But it’s ok. Those risks are good—both for you, your wife, your family, and the family of God.

I Like Porn Because I Get What I Want

The fourth reason I love porn is because I get what I want. That’s what we all want, isn’t it? We want what we want, and we want it now. That somehow seems like America’s motto these days. Give me what I want but don’t make me work for it. Capitalism does have some downsides.

In moments of temptation all I feel is my desire for gratification. I’ve learned from years now of recovery that I rationalize the pursuit of fulfilling this temptation by telling myself how good I’ve been, how many good things I’ve done, or perhaps with how much I’ve sacrificed to do the right thing.

If you can’t tell already, the problem with this reason is that it is purely selfish. It’s the definition of immaturity. You want what you want, and you don’t care who you hurt to get it—be that your spouse, the Lord, your community, your children, or even yourself.

The Bible calls this “gratification of the flesh.” In Ephesians 2:1-3 the author, Paul, admits that all believers in Jesus once lived this way, giving into the desires and inclinations of our sinful flesh. Insisting on getting what I want is sin.

The worst part is that I wasn’t actually getting what I wanted. That too was a lie. My flesh was merely chasing that fleeting feeling. The truth is, I have a God-given desire for the feeling, but also so much more: a desire for connection to another person, a desire to belong, a desire for intimacy—the thrill of knowing another and being known by another.

Porn never delivers any of these. Porn delivers emptiness, isolation, and disappointment. Marriage, on the other hand, delivers intimacy, satisfaction, and as a bonus, sanctification. This was God’s intent from the beginning. You can also have this today if you are married. And it is God’s will for you to find all your healthy sexual desire to be fulfilled by your spouse. It can happen. There is hope, and it is in Christ.

Don’t believe the lie that porn will give you what you want. It’s a bill of goods. Learn from my mistakes, please. “There is a way that seems right to a man, but its end is the way to death.” (Proverbs 14:12)

I Like Porn Because It’s Cheap

The fifth and last reason I will share that I love pornography is because it’s cheap. It doesn’t cost my anything. There is so much free pornography on the internet I struggled in my addiction for years, consuming hundreds of hours of content, and never paid a dime.

At the time I told myself I wasn’t paying for it. That made me feel better about myself. At least it made me feel better about my budget.

The problem with pornography being cheap is that it’s a lie. Pornography is NOT cheap. It’s exceedingly costly. My problem was that I was looking at it strictly from the material point of view. I was looking only at dollar signs. How many dollars did I spend on my addiction? None? Ok, well no harm to the budget, no foul. The worldview problem with this is that I was behaving like a materialist, like a naturalist, as if the natural, physical, material world were what mattered most.

Don’t get me wrong—the material world matters, but so does the spiritual. And that was what I was ignoring.

The truth is, pornography cost me SO much. It has cost me hours of my life wasted, given away to sin. It has cost me trust and intimacy with my wife, gone for whole seasons at a time due to relapse. It has cost me a job opportunity. It has cost me the intimacy of being known by my community of brothers who would love me, care for me, and shepherd me into a joy-filled, holy, pure, and blameless walk with the Lord. It has cost me time, intimacy, and joy from being with the Lord, knowing Him, and enjoying Him.

What costs more than your relationship with the Father?

I loved porn because it was cheap—well, free in terms of dollars. But in relational capital it has cost me something that can’t be purchased with ALL the dollars in the world. It isn’t enough.

I’m grateful to God that He paid the awful cost of my sin, when the Father sent His Son, Jesus Christ, to die on the cross and rise again. Jesus’ death satisfied my sin’s debt—the one I owed the Father.

Pornography is so expensive. It cost Jesus His life. Please, if you’re addicted, turn to the Father today. Follow the counsel of James 5:16 today: “Confess your sins to each other and pray for each other that you may be healed.” I know you’re scared. But trust me that this fear you feel for confessing and taking that first step out of addiction is from the enemy, not the Lord. Trust the Lord. He will make your path straight. He is good, and He loves you.

 

Why I Love Porn (The Lies)

How the Story Ends (The Truth)

It’s easy But it doesn’t satisfy
It’s fast But it sapped my life for years.
I’m in charge Until I couldn’t stop.
I get what I want Except I hate myself after.
It’s cheap But it nearly cost me my marriage.

©2023 Probe Ministries


Woke Theology

We frequently hear the term “woke” in current discussions. Campuses, corporations, and even some churches are described as being woke. What does the term mean? How are these ideas influencing society? Is there any connection to ESG mandates and stakeholder capitalism? And how should Christians respond to the influence of wokeness?

Definition of the Term

download-podcast
The term means that one is “awake” to the true nature of the world at a time when so many in society are asleep. In his book on Christianity and Wokeness, Owen Strachan explains that “wokeness occurs when one embraces the system of thought called critical race theory. CRT teaches that all societal life is structured along racial power dynamics.”

According to this view, race is a “social construct,” not biologically based, and merely exists in our imagination. This is one place where there might be some agreement between wokeness and the Bible. The Bible teaches that we are “one race.” Some translations, for example, for Acts 17:26 refer to all humans as “one blood.” Another verse would be Galatians 3:28 which says, “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.”

I have found that woke theology often surfaces in the non-Christian world as a substitute religion. Woke theology also surfaces in some churches that are legitimately concerned about injustice. They want to be relevant to the cultural dialogue and thus adopt wokeness.

These terms are sometimes misused, which is why Strachan also devotes a section on explaining what wokeness is not. Here are just five statements of the fifteen he discusses:

•  Wanting societal harmony across backgrounds does not make you woke.

•  Seeing massive failings in American and Western history, sustained patterns of racist thought, does not make you woke.

•  Doing everything you can and know to do to build bonds with people different from you in various ways does not make you woke.

•  Praying for greater diversity in your church through saving of fellow sinners does not make you woke.

•  Wanting greater justice in the world doesn’t make you woke.

In this article we will be looking at various aspects of woke theology. What is the ideology? How does it relate to critical race theory? What about corporations that have adopted a woke ideology? And how can we as Christians respond to this current cultural trend?

Woke Ideology

Wokeness includes the ideas of critical race theory and antiracism but is broader than just these ideas about race and racial justice. It also includes other social, legal, and even environmental concerns. These ideas were first developed and promoted on university campuses but have made their way into government, corporations, and nearly every part of society.

It is most visible through the actions of people who call themselves “social justice warriors.” Critics might describe them as “virtue-signaling liberals” or merely call them “the woke.” Whatever name you give to these groups, they have been successful in influencing nearly every
institution in America and much of the Western world.

They use inflamed rhetoric and what one commentator calls “ex-cathedra incantations of pseudo-values so absurd that only a few years ago it would have seemed like they must be kidding.” That’s a fancy way of saying that you can’t believe people are completely serious when they are saying crazy things about race, gender, and science.

Much of this began on university campuses across the nation. Professors promoted ideas about cultural transformation that influenced the young minds who became the future opinion-forming elite of today. These ideas were reinforced because of a liberal media forming a feed-back loop between a leftist academy and a liberal establishment media.

This is an important principle to understand. In the past, we used to hear parents and others argue that the nutty ideas in the heads of college students would fade away as they had to earn a living and deal with the realities of the world of business. What happened was the fact that these college graduates found previous graduates in some of these corporations who were woke soul mates. The woke ideas on campus often became the foundational ideas in business and government. The media continued to reinforce those crazy woke ideas.

In her book, Awake: Not Woke, Noelle Mering explains how many in this emerging generation do not believe they are defined as being in the image of God but instead are called to fight evil in society. They are merely one entity in a group identity rather than someone made in the image and likeness of God. They aren’t praised or criticized by their actions and attitudes. Instead, they are elevated or condemned based on their group, their racial background, or their gender. They are not only being indoctrinated by critical theory on race but also by critical theory on sex and gender. And obedience to these ideas is achieved through thought and speech control.

Critical Race Theory

One aspect of wokeness is critical race theory. Critical theory began at the University of Frankfurt’s Institute for Social Research, which came to be known as the “Frankfurt School.” The Frankfurt scholars fled to Columbia University’s Teachers College in New York in 1934 to escape the Nazis.

Critical theory traces all social injustice to inequities in power that are based on class, race, gender, or sexual orientation. In classical Marxism, the focus was on class, with the assumption that the working class would rise up against the capitalist oppressors. By contrast, critical theory is a form of cultural Marxism that seeks a radical transformation of society by uprooting present social authorities. Cultural Marxism retains basic Marxist assumptions but advocated a “long march through the institutions,” to quote a leading thinker, Antonio Gramsci.

You are either in power or out of power. If you are in power, you are automatically discredited. If you are underprivileged, you are immune from criticism. The underprivileged can make demands, but they need not make arguments, since the whole system, including basic rationality, is rigged against them. This also means that the claims of critical race theory are unfalsifiable.

At its core, critical race theory is impractical. James Lindsay asks you to imagine you own a small tailor shop where you must assist each customer individually. Two people enter your store: one is white, and the other is black. If you choose to serve the black person first, it shows you are racist because you don’t trust a black person in the store unsupervised. If you choose to serve the white person first, it shows you are racist because you value white people over black people.

How should we respond to these claims? First, the Bible teaches that truth exists and can be discerned (Proverbs 30:5, John 8:32, 2 Timothy 3:16). Racial bias may be a problem, but the real impediment to proper biblical interpretation is our sin (John 3:19-20). Proponents of the woke agenda reject rational arguments and censor contrary ideas about race and society.

Christians are to love God with our minds (Mark 12:30). We are to “destroy arguments and every proud obstacle raised up against the knowledge of God” because we are to “take every thought captive to obey Christ” (2 Corinthians 10:4-5).

Second is the issue of grace. According to their view, members of an “oppressor” race will never really be forgiven because they will always be part of that race. By contrast, the Bible teaches that we are guilty because we are sinful (Romans 3:23, 6:23) not because of our racial status. We cannot earn salvation by good works because salvation is a gift of grace (Ephesians 2:8-9). We are redeemed through Jesus Christ (Romans 3:22-24).

Woke Corporations

Corporations that have gone woke have been increasingly involved in politics. Here are just a few examples from the last year.

When the Georgia legislature debated and then passed voter integrity laws, the CEOs of several corporations took to the media to express their displeasure. For example, the CEO of Coca-Cola complained the voting law was oppressive, which then brought attention to the fact that the company was doing business in China with oppressive human rights violations. The CEO of Delta Airlines complained about voter IDs as other critics were reminding them that you couldn’t get on a Delta flight without showing a form of ID. But if these Georgia laws were supposedly an attempt at voter suppression, they failed since the number of voters in the latest election set records.

Many of these companies seem to be reevaluating their past actions. They can see the downward financial trajectory of past woke companies. The common phrase “get woke, go broke” seems to be true.

They also have noticed how members of Congress have responded. Senator Rick Scott wrote an open letter to “Woke Corporate America,” saying that he hoped they were having fun with their virtue signaling and the attempts to one-up each other. But he reminded them they destroyed working people’s jobs and destroyed some small businesses.

Although there are some members in Congress who want to pressure corporations to be less woke, there are other significant pressures on these companies to be more woke. This comes from the enforcing of ESG standards. The “E” stands for environmental concerns. What is the company doing to address the threat of climate change by lowering carbon emissions? The “S” stands for social and looks at the company’s relationship with stakeholders (often called stakeholder capitalism). The “G” stands for governance and desires diversity on the board of directors and corporate transparency.

While many of the ESG goals are admirable, recent examples show how it has been used as a political tool against anyone who dissents. A senior HSBC banker was canceled merely because he correctly observed that some of the climate change rhetoric was shrill and unsubstantiated.

Recently Tesla was removed from the S&P 500 ESG Index, even though they are the largest producer of electric cars and a few months ago had the fourth largest weighting in the index. Could it be that this change had more to do with the words and actions of Elon Musk than anything at Tesla?

How Should We Respond?

We are living in a time when we can be canceled for something we say or even for our lack of enthusiasm for a particular policy or piece of legislation. That is why Rod Dreher warns us in his book, Live Not by Lies, of a coming “soft totalitarianism.” The old, hard totalitarianism came from the state (Germany, Russia) and was dedicated to the eradication of Christianity. This new totalitarianism usually comes from the Left in society but is also dedicated to the eradication of Christianity.

The soft totalitarianism of today demands allegiance to a set of progressive beliefs. Compliance is forced less by the state than by elites who form public opinion, and by private corporations that control our lives through technology. Citizens won’t be taken away in handcuffs by the state, but their lives will be devastated by Leftist elites that will do what they can to destroy their lives.

Dissenters from the woke party line find their businesses, careers, and reputations destroyed. They are pushed out of the public square, stigmatized, canceled, and demonized as racists, sexists, and homophobes.

His book is full of stories from Christians who endured hard totalitarianism and provide us with models for how to address this more insidious form of soft totalitarianism. Often this is coming from business and the media.

What is a biblical perspective on race and gender? Christians and churches are facing persecution because many of these woke ideas are contrary to Scripture. Nevertheless, many of these woke ideas are making their way into the pulpits and Sunday School classes of many churches.

Woke religion rejects the salvation of Christ and supplants it with a utopian view that true salvation can be found in environmental activism, racial activism, and stakeholder capitalism. We can applaud young people looking to make the world a better place, but they have put their allegiance into a worldview contrary to biblical principles.

Woke faith at its core is atheistic and denies God and Christ. Much of it is rooted in a Marxist view of the world. Second, it also replaces the biblical idea of sin (Romans 3:23) with salvation through environmental activism and racial struggle. Third, it is a utopian vision that assumes we can create “heaven on Earth” without Christ.

If we want to address real social problems in our society, we need to come back to biblical principles. Many of the successful social movements in the last two centuries (abolition, suffrage, civil rights) rested on a biblical foundation. We don’t need woke theology to bring salt and light to our fallen world.

Additional Reading

Kerby Anderson, A Biblical View on Wokeness, Point of View booklet, 2022.
Kerby Anderson, A Biblical View on Critical Race Theory, Point of View booklet, 2021.
Rod Dreher, Live Not by Lies: A Manual for Christian Dissidents, New York: Sentinel, 2020.
Noelle Mering, Awake: Not Woke, A Christian Response to the Cult of Progressive Ideology, Gastonia, NC: Tan Books, 2021.
Vivek Ramaswamy, Woke, Inc., New York: Center Street, 2021.
Owen Strachan, Christianity and Wokeness: How the Social Justice Movement is Hijacking the Gospel and the Way to Stop It, Washington, DC: Salem Books, 2021.

©2023 Probe Ministries


The Value of Suffering: A Christian Perspective

Sue Bohlin looks at suffering from a Christian perspective.  Applying a biblical worldview to this difficult subject results in a distinctly different approach to suffering than our natural inclination of blame and self pity.

Spanish flag This article is also available in Spanish.

There is no such thing as pointless pain in the life of the child of God. How this has encouraged and strengthened me in the valleys of suffering and pain! In this essay I’ll be discussing the value of suffering, an unhappy non-negotiable of life in a fallen world.

Suffering Prepares Us to Be the Bride of Christ

download-podcastAmong the many reasons God allows us to suffer, this is my personal favorite: it prepares us to be the radiant bride of Christ. The Lord Jesus has a big job to do, changing His ragamuffin church into a glorious bride worthy of the Lamb. Ephesians 5:26-27 tells us He is making us holy by washing us with the Word—presenting us to Himself as a radiant church, without stain or wrinkle or any other blemish. Suffering develops holiness in unholy people. But getting there is painful in the Lord’s “laundry room.” When you use bleach to get rid of stains, it’s a harsh process. Getting rid of wrinkles is even more painful: ironing means a combination of heat plus pressure. Ouch! No wonder suffering hurts!

But developing holiness in us is a worthwhile, extremely important goal for the Holy One who is our divine Bridegroom. We learn in Hebrews 12:10 that we are enabled to share in His holiness through the discipline of enduring hardship. More ouch! Fortunately, the same book assures us that discipline is a sign of God’s love (Heb. 12:6). Oswald Chambers reminds us that “God has one destined end for mankind—holiness. His one aim is the production of saints.”{1}

It’s also important for all wives, but most especially the future wife of the Son of God, to have a submissive heart. Suffering makes us more determined to obey God; it teaches us to be submissive. The psalmist learned this lesson as he wrote in Psalm 119:67: “Before I was afflicted I went astray, but now I obey your word. It was good for me to be afflicted so that I might learn your decrees.”

The Lord Jesus has His work cut out for Him in purifying us for Himself (Titus 2:14). Let’s face it, left to ourselves we are a dirty, messy, fleshly people, and we desperately need to be made pure. As hurtful as it is, suffering can purify us if we submit to the One who has a loving plan for the pain.

Jesus wants not just a pure bride, but a mature one as well—and suffering produces growth and maturity in us. James 1:2-4 reminds us that trials produce perseverance, which makes us mature and complete. And Romans 5:3-4 tells us that we can actually rejoice in our sufferings, because, again, they produce perseverance, which produces character, which produces hope. The Lord is creating for Himself a bride with sterling character, but it’s not much fun getting there. I like something else Oswald Chambers wrote: “Sorrow burns up a great amount of shallowness.”{2}

We usually don’t have much trouble understanding that our Divine Bridegroom loves us; but we can easily forget how much He longs for us to love Him back. Suffering scoops us out, making our hearts bigger so that we can hold more love for Him. It’s all part of a well-planned courtship. He does know what He’s doing . . . we just need to trust Him.

Suffering Allows Us to Minister Comfort to Others Who Suffer

One of the most rewarding reasons that suffering has value is experienced by those who can say with conviction, “I know how you feel. I’ve been in your shoes.” Suffering prepares us to minister comfort to others who suffer.

Feeling isolated is one of the hardest parts of suffering. It can feel like you’re all alone in your pain, and that makes it so much worse. The comfort of those who have known that same pain is inexpressible. It feels like a warm blanket being draped around your soul. But in order for someone to say those powerful words—”I know just how you feel because I’ve been there”—that person had to walk through the same difficult valley first.

Ray and I lost our first baby when she was born too prematurely to survive. It was the most horrible suffering we’ve ever known. But losing Becky has enabled me to weep with those who weep with the comforting tears of one who has experienced that deep and awful loss. It’s a wound that—by God’s grace—has never fully healed so that I can truly empathize with others out of the very real pain I still feel. Talking about my loss puts me in touch with the unhealed part of the grief and loss that will always hurt until I see my daughter again in heaven. One of the most incredibly comforting things we can ever experience is someone else’s tears for us. So when I say to a mother or father who has also lost a child, “I hurt with you, because I’ve lost a precious one too,” my tears bring warmth and comfort in a way that someone who has never known that pain cannot offer.

One of the most powerful words of comfort I received when we were grieving our baby’s loss was from a friend who said, “Your pain may not be about just you. It may well be about other people, preparing you to minister comfort and hope to someone in your future who will need what you can give them because of what you’re going through right now. And if you are faithful to cling to God now, I promise He will use you greatly to comfort others later.” That perspective was like a sweet balm to my soul, because it showed me that my suffering was not pointless.

There’s another aspect of bringing comfort to those in pain. Those who have suffered tend not to judge others experiencing similar suffering. Not being judged is a great comfort to those who hurt. When you’re in pain, your world narrows down to mere survival, and it’s easy for others to judge you for not “following the rules” that should only apply to those whose lives aren’t being swallowed by the pain monster.

Suffering often develops compassion and mercy in us. Those who suffer tend to have tender hearts toward others who are in pain. We can comfort others with the comfort that we have received from God (2 Cor. 1:4) because we have experienced the reality of the Holy Spirit being there for us, walking alongside us in our pain. Then we can turn around and walk alongside others in their pain, showing the compassion that our own suffering has produced in us.

Suffering Develops Humble Dependence on God

Marine Corps recruiter Randy Norfleet survived the Oklahoma City bombing despite losing 40 percent of his blood and needing 250 stitches to close his wounds. He never lost consciousness in the ambulance because he was too busy praying prayers of thanksgiving for his survival. When doctors said he would probably lose the sight in his right eye, Mr. Norfleet said, “Losing an eye is a small thing. Whatever brings you closer to God is a blessing. Through all this I’ve been brought closer to God. I’ve become more dependent on Him and less on myself.”{3}

Suffering is excellent at teaching us humble dependence on God, the only appropriate response to our Creator. Ever since the fall of Adam, we keep forgetting that God created us to depend on Him and not on ourselves. We keep wanting to go our own way, pretending that we are God. Suffering is powerfully able to get us back on track.

Sometimes we hurt so much we can’t pray. We are forced to depend on the intercession of the Holy Spirit and the saints, needing them to go before the throne of God on our behalf. Instead of seeing that inability to pray as a personal failure, we can rejoice that our perception of being totally needy corresponds to the truth that we really are that needy. 2 Corinthians 1:9 tells us that hardships and sufferings happen “so that we might not rely on ourselves but on God, who raises the dead.”

Suffering brings a “one day at a time-ness” to our survival. We get to the point of saying, “Lord, I can only make it through today if You help me . . . if You take me through today . . . or the next hour . . . or the next few minutes.” One of my dearest friends shared with me the prayer from a heart burning with emotional pain: “Papa, I know I can make it through the next fifteen minutes if You hold me and walk me through it.” Suffering has taught my friend the lesson of total, humble dependence on God.

As painful as it is, suffering strips away the distractions of life. It forces us to face the fact that we are powerless to change other people and most situations. The fear that accompanies suffering drives us to the Father like a little kid burying his face in his daddy’s leg. Recognizing our own powerlessness is actually the key to experience real power because we have to acknowledge our dependence on God before His power can flow from His heart into our lives.

The disciples experienced two different storms out on the lake. The Lord’s purpose in both storms was to train them to stop relying on their physical eyes and use their spiritual eyes. He wanted them to grow in trust and dependence on the Father. He allows us to experience storms in our lives for the same purpose: to learn to depend on God.

I love this paraphrase of Romans 8:28: “The Lord may not have planned that this should overtake me, but He has most certainly permitted it. Therefore, though it were an attack of an enemy, by the time it reaches me, it has the Lord’s permission, and therefore all is well. He will make it work together with all life’s experiences for good.”

Suffering Displays God’s Strength Through Our Weakness

God never wastes suffering, not a scrap of it. He redeems all of it for His glory and our blessing. The classic Scripture for the concept that suffering displays God’s strength through our weakness is found in 2 Corinthians 12:8-10, where we learn that God’s grace is sufficient for us, for His power is perfected in weakness. Paul said he delighted in weaknesses, hardships, and difficulties “for when I am weak, then I am strong.”

Our culture disdains weakness, but our frailty is a sign of God’s workmanship in us. It gets us closer to what we were created to be—completely dependent on God. Several years ago I realized that instead of despising the fact that polio had left me with a body that was weakened and compromised, susceptible to pain and fatigue, I could choose to rejoice in it. My weakness made me more like a fragile, easily broken window than a solid brick wall. But just as sunlight pours through a window but is blocked by a wall, I discovered that other people could see God’s strength and beauty in me because of the window-like nature of my weakness! Consider how the Lord Jesus was the exact representation of the glory of the Father—I mean, He was all window and no walls! He was completely dependent on the Father, choosing to become weak so that God’s strength could shine through Him. And He was the strongest person the world has ever seen. Not His own strength; He displayed the Father’s strength because of that very weakness.

The reason His strength can shine through us is because we know God better through suffering. One wise man I heard said, “I got theology in seminary, but I learned reality through trials. I got facts in Sunday School, but I learned faith through trusting God in difficult circumstances. I got truth from studying, but I got to know the Savior through suffering.”

Sometimes our suffering isn’t a consequence of our actions or even someone else’s. God is teaching other beings about Himself and His loved ones—us—as He did with Job. The point of Job’s trials was to enable heavenly beings to see God glorified in Job. Sometimes He trusts us with great pain in order to make a point, whether the intended audience is believers, unbelievers, or the spirit realm. Quadriplegic Joni Eareckson Tada, no stranger to great suffering, writes, “Whether a godly attitude shines from a brain-injured college student or from a lonely man relegated to a back bedroom, the response of patience and perseverance counts. God points to the peaceful attitude of suffering people to teach others about Himself. He not only teaches those we rub shoulders with every day, but He instructs the countless millions of angels and demons. The hosts in heaven stand amazed when they observe God sustain hurting people with His peace.”{4}

I once heard Charles Stanley say that nothing attracts the unbeliever like a saint suffering successfully. Joni Tada said, “You were made for one purpose, and that is to make God real to those around you.”{5} The reality of God’s power, His love, and His character are made very, very real to a watching world when we trust Him in our pain.

Suffering Gets Us Ready for Heaven

Pain is inevitable because we live in a fallen world. 1 Thessalonians 3:3 reminds us that we are “destined for trials.” We don’t have a choice whether we will suffer–our choice is to go through it by ourselves or with God.

Suffering teaches us the difference between the important and the transient. It prepares us for heaven by teaching us how unfulfilling life on earth is and helping us develop an eternal perspective. Suffering makes us homesick for heaven.

Deep suffering of the soul is also a taste of hell. After many sleepless nights wracked by various kinds of pain, my friend Jan now knows what she was saved from. Many Christians only know they’re saved without grasping what it is Christ has delivered them from. Jan’s suffering has given her an appreciation of the reality of heaven, and she’s been changed forever.

I have an appreciation of heaven gained from a different experience. As my body weakens from the lifelong impact of polio, to be honest, I have a deep frustration with it that makes me grateful for the perfect, beautiful, completely working resurrection body waiting for me on the other side. My husband once told me that heaven is more real to me than anyone he knows. Suffering has done that for me. Paul explained what happens in 2 Corinthians 4:16-18:

“Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen, for what is seen is temporary, but what is unseen is eternal.”

One of the effects of suffering is to loosen our grasp on this life, because we shouldn’t be thinking that life in a fallen world is as wonderful as we sometimes think it is. Pastor Dick Bacon once said, “If this life were easy, we’d just love it too much. If God didn’t make it painful, we’d never let go of it.” Suffering reminds us that we live in an abnormal world. Suffering is abnormal–our souls protest, “This isn’t right!” We need to be reminded that we are living in the post-fall “Phase 2.” The perfect Phase 1 of God’s beautiful, suffering-free creation was ruined when Adam and Eve fell. So often, people wonder what kind of cruel God would deliberately make a world so full of pain and suffering. They’ve lost track of history. The world God originally made isn’t the one we experience. Suffering can make us long for the new heaven and the new earth where God will set all things right again.

Sometimes suffering literally prepares us for heaven. Cheryl’s in-laws, both beset by lingering illnesses, couldn’t understand why they couldn’t just die and get it over with. But after three long years of holding on, during a visit from Cheryl’s pastor, the wife trusted Christ on her deathbed and the husband received assurance of his salvation. A week later the wife died, followed in six months by her husband. They had continued to suffer because of God’s mercy and patience, who did not let them go before they were ready for heaven.

Suffering dispels the cloaking mists of inconsequential distractions of this life and puts things in their proper perspective. My friend Pete buried his wife a few years ago after a battle with Lou Gehrig’s disease. One morning I learned that his car had died on the way to church, and I said something about what a bummer it was. Pete just shrugged and said, “This is nothing.” That’s what suffering will do for us. Trials are light and momentary afflictions . . . but God redeems them all.

Notes
1. Oswald Chambers, Our Utmost for His Highest, September 1.
2. Chambers, June 25.
3. National and International Religion Report, Vol. 9:10, May 1, 1995, 1
4. Joni Eareckson Tada, When Is It Right to Die? (Grand Rapids, MI: Zondervan, 1992), 122.
5. Tada, 118.

©2000 Probe Ministries, updated 2018