Jesus loved Lazarus. So why did He wait until he died? John 11 confronts the tension between divine love, human suffering, delayed answers, and wounded faith.

Let me begin with an apology. I had planned to begin my new series on the apostles today. However, I believe the Holy Spirit wanted me to continue the Grace in Action series with Part 7, which is what this post is. I’ll begin the new series next week.

The story of Lazarus’ death in John 11 is a classic illustration of the tension—and even apparent contradiction—between God’s love and human suffering. This age-old tension compels us to ask how a loving God could, or would, allow suffering in the lives of His people.

It is as much Martha and Mary’s story as it is Lazarus’—perhaps even more so. In Martha and Mary, we see the pain and the agony of loss, and feelings of disappointment. On the other hand, we also see divine love and divine response.

Much could be said about this story, but it stands as yet another example of grace in action. Let’s dive into it.

The Story Begins

The story unfolds with a message from Lazarus’ sisters to Jesus that he was sick. They said:

“...Lord, behold, he whom You love is sick.”
— v.3

Notice the word “love,” because it captures the tension I mentioned earlier. Jesus’ love for Lazarus is further underscored when Scripture says:

“Now Jesus loved Martha and her sister and Lazarus.”
— v.5

Yet what did Jesus do? He did not depart immediately for Bethany, but stayed two more days. Here lies the tension. We often expect God, who loves us, to deliver us the moment trouble comes. Sometimes He does. Other times, He doesn’t, because His plans are different from ours. Even in suffering, God is working toward His purposes.

Jesus finally departed two days later, but by then Lazarus had died—v.14–15.

God had not lost control, nor was He caught off guard. This had been part of the plan all along. He already knew how it would play out and that death would not be the end. Earlier, Jesus had said:

“...This sickness will not end in death. No, it is for God’s glory so that God’s Son may be glorified through it.”
— v.4 NIV

Jesus was about to do something that had never been done before. Lazarus’ case was different and unique because, although Jesus had raised others back to life, He had never raised someone who had been dead for four days.

When Jesus arrived at Bethany, Martha met Him first, then Mary. Both said the same thing to Him:

“...Lord, if You had been here, my brother would not have died.”
— v.21, 32

I believe Martha said it out of anger. She blamed Jesus. In her mind, if He had come immediately, Lazarus would not have died.

Mary, on the other hand, spoke out of brokenness—the kind that struggles to reconcile suffering with the love of God.

Neither Martha—v.24, v.39—nor the people—v.37—could see any possibility of recovery from death. In their minds, death was the end—a finality.

Yet, Jesus went on to bring Lazarus back to life — v.44 — just like He told Martha “...Your brother will rise again.” — v.23. And there are several lessons we can learn from this story.

Lessons from the Story

1. Grace does not show up according to your timing, your schedule, or your expectations—but it will show up. Martha and Mary wanted Jesus to come immediately, but He did not. He acted according to His own timeline.

2. Grace does not wait for you to believe first. It acts even when your faith is weak. Martha did not truly believe Jesus when He told her:

“...Your brother will rise again.”
— v.23

If you read the dialogue that follows in verses 23–27, it may seem as though she believed Him, but she didn’t. We know this because in verse 39, when Jesus commanded them to take away the stone, Martha objected, saying:

“...Lord, by this time there is a stench, for he has been dead four days.”
— v.39

Then Jesus reminded her:

“Did I not say to you that if you would believe you would see the glory of God?”
— v.40

Grace acts even when your faith is imperfect, and it does not wait for your faith to catch up.

3. Grace does not care how long your problem has lasted, because nothing is impossible with God. Lazarus had been dead for four days, which, in their minds, was final. Up to this point, Jesus had never raised anyone who had been dead that long.

The length of your problem is no obstacle to the power of God. It does not matter how long you have been in a situation when grace intervenes.

Perhaps the reason the answer to your prayer has been delayed, or your situation prolonged, is because God is about to do something unprecedented for you—just as He did when He raised Lazarus after four days.

4. Grace gives more than you expect, even when you have stopped expecting altogether. Lazarus had been dead for four days. Martha, Mary, and everyone else believed the opportunity for intervention had passed. To them, death was final. Nothing more could be done.

Yet grace brought Lazarus back to life, even when no one expected it.

5. Grace does not condemn you when you struggle with God’s love. Mary—and especially Martha—must have wrestled with doubts about it. Remember, they appealed to Jesus on the basis of His love—v.3—yet He delayed coming.

God understands when your doubt is the language of disappointment.

6. Grace also does not condemn you when your faith in God’s faithfulness is shaken. Sometimes doubt is not the absence of faith, but wounded faith. Both sisters expressed it in the exact same statement—v.21 and v.32.

Yet Jesus did not condemn them. He raised Lazarus anyway. Know also that God does not condemn you for your wounded faith.

I’m excited to start my new series on the apostles next week. I hope you’ll engage with me and share your thoughts on the topics I’ll be raising. Stay tuned.

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Last week, I concluded the six-part series Grace In Action. If you missed any part of it, or would like to read the full collection, you can find it on my Substack under Series: Grace In Action.

I’ll now be starting a new series on the Bible’s apostles. This is not intended to be an exposé, but rather a fun and lighthearted series meant to encourage thought and discussion about how much we really know of the apostles.

I’ll be focusing on these apostles: Peter, John, Paul, Barnabas, James, and Jude — mostly the men who wrote the pastoral letters included in the biblical canon.

Along the way, I’ll be asking questions such as:

• Who is your favorite apostle, and why?

• Which apostle do you think you’d be least likely to get along with, and why?

• In the dispute between Barnabas and Paul, who do you think was right, and why?

• In the dispute between Peter and Paul, who do you think was right, and why?

I may add more questions as the series progresses.

I do not intend this to be a teaching but an interactive and collaborative effort where we can learn together. I don’t believe I know enough, nor do I think Scripture gives us enough information for an expose. Still, if the Holy Spirit directs, I may eventually do a deeper study on one or two of the apostles.

I hope you’ll join me in this adventure and share your thoughts and answers through comments on my Substack or Facebook page — however you normally interact with my posts.

I hope you find the series both enlivening and enlightening.

Stay tuned.

A reflection on how grace enters the human condition—without explanation, qualification, or delay—and redefines the life, the present, and the future.

The story of the blind man in Gospel of John 9 deserves our attention—not only because it spans an entire chapter, but because it touches on several theological themes that remain relevant today. These include questions of sin and suffering, spiritual blindness and sight, and the identity of Jesus as the Son of Man.

Unlike the man at the pool of Bethesda in Jesus Asked an Unusual Question, he at least knew Jesus’ name (v.11). Yet like the woman at the center of that quintessential story of grace in Grace Knows Your Name, he remains unnamed.

The religious establishment reacted with scrutiny, disbelief, and growing opposition to his healing. His story stands out for several reasons, which I’ll unpack below.

The Question of Sin and Suffering

His story begins with an encounter with Jesus, followed by a question from His disciples:

“Rabbi, who sinned, this man or his parents, that he was born blind?”
— John 9:1

To understand the weight of that question, you have to understand the theological environment that produced it. There was a prevailing assumption in rabbinical teaching that suffering was tied to sin—that suffering is the direct result of sin. We even see this echoed in the blind man’s response to the Jewish council’s disparaging remarks about Jesus (v.29). He sort of defends Him, saying:

“Now we know that God does not hear sinners…”
— v.31

The man is essentially saying that Jesus could not be a sinner if God used Him to heal his blindness.

To this first question, Jesus responds:

“Neither this man nor his parents sinned…”
— v.3

This answer challenges the rabbinical assumption. It doesn’t tell us exactly why bad things happen, but it does tell us that it is not always because of sin.

Bad things do happen to good people. As Christians, we may not always understand why we suffer, but it is often not because of sin. If you’re suffering right now, don’t let Satan—the accuser of the brethren—convince you otherwise. And if what you’re going through is because of sin, God will make that clear to you.

Jesus then goes on to heal the man’s blindness—a healing without precedent, as the man himself later points out:

“Since the world began it has been unheard of that anyone opened the eyes of one who was born blind.”
— v.32

What follows next is where the controversy in the text becomes relevant for non-believing Jews, Muslims, and other religious groups today.

The Son of Man Question

Although it was debated among the religious establishment, this wasn’t a question they asked Jesus. It was Jesus Himself who asked the man who had been healed:

“…Do you believe in the Son of Man?”
— v.35 ESV

Jesus often referred to Himself as the Son of Man, echoing Daniel’s prophecy:

“I was watching in the night visions,
And behold, One like the Son of Man,
Coming with the clouds of heaven!
He came to the Ancient of Days,
And they brought Him near before Him.”
— Daniel 7:13

Daniel is describing the Son of Man coming to receive final dominion and authority. “Son of Man” speaks of Jesus’ humanity and it’s His Messianic title, closely tied to the Hebrew concept of the Messiah and the Greek “Christ.”

Whether someone believes that Jesus is the Christ—the Messiah—remains the defining question. It determines every person’s ultimate destination: heaven or hell. It is the singular question on which the fate of humanity rests. Jesus said:

“Most assuredly, I say to you, he who believes in Me has everlasting life.”
— John 6:47

Jesus is the only giver of eternal life. He is the only way to God (John 14:6). He is the only Savior of the world, as it is written:

“For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.”
— John 3:16

The Theology of Grace

Now we come to the most significant aspect of this man’s story. It is a story of grace in action. Here, we see that grace is not transactional. It asks nothing of us upfront. It is freely given.

Jesus’s full answer to the original question—who sinned—gives a rich picture of what grace looks like:

“Neither this man nor his parents sinned,” said Jesus, “but this happened so that the works of God might be displayed in him.”
— John 9:2 NIV

Notice the phrase, “this happened.” It does not mean God caused his blindness—as in fatalism—so that His works could be displayed. Rather, it points to the encounter itself, as something divinely arranged.

Jesus is not making a judgment about why the man was born blind, but His answer is loaded. It reveals how grace operates—and, more broadly, what grace is:

Grace doesn’t ask if you sinned.

Grace doesn’t ask who your parents are—or whether they sinned.

Grace doesn’t ask you to prove your righteousness or your worthiness.

Grace doesn’t care about your past.

Grace doesn’t need a reason for God to heal you.

Grace doesn’t need a reason for God to bless you.

Grace doesn’t ask if you believe in Christ—the Messiah—first.

Grace isn’t limited by how long your condition has lasted.

Grace doesn’t wait for a specific time, date, or occasion to show up.

Grace meets you where you are.

Grace meets you at the moment you need it.

This is the theology of grace. Anything short of this is not grace.

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Naomi, Ruth, and Boaz stand at the center of a line that shapes history—where divine destiny and human choice collide, and everything hinges on choices made in fear and faith.

In this installment of my series Divine Grace in Action, I explore how the lives of three individuals intersect to reveal the outworking of God’s grace. The book of Book of Ruth is where their stories unfold, with an ensemble cast of Naomi, Ruth, and Boaz.

I broadly outline the book as follows:

Chapter 1 introduces the women—their past, their pain, and their loss.
Chapter 2 shows Boaz meeting Ruth and recognizing her as a woman of character—loyal, diligent, and faithful.
Chapter 3 is where we see each playing their part in the outworking of divine providence.
Chapter 4 is where destiny finds its fulfillment.

Naomi, Ruth, and Boaz

The story begins with Naomi, whose name means “pleasant.” Ten years earlier (v.4), because of famine, she moved with her husband, Elimelech, to Moab (v.1). We meet her as she prepares to return to Israel after hearing that God had visited His people (v.6). In those ten years, she lost her husband and her two sons (v.3–5)—a devastating blow.

When she arrived in Bethlehem, she said:

“Do not call me Naomi; call me Mara, for the Almighty has dealt very bitterly with me. I went out full, and the Lord has brought me home again empty. Why do you call me Naomi, since the Lord has testified against me, and the Almighty has afflicted me?”
— Ruth 1:20–21

Mara means “bitter,” reflecting her bitterness toward God.

Next, we meet Ruth. Although the book bears her name, her story would not have been possible without the other characters. When Naomi tried to dissuade her from returning to Israel, she said:

“Entreat me not to leave you,
Or to turn back from following after you;
For wherever you go, I will go;
And wherever you lodge, I will lodge;
Your people shall be my people,
And your God, my God.”
— Ruth 1:16

Ruth, one of Naomi’s two daughters-in-law, had come to believe in the God of Israel during her marriage to Naomi’s son, Mahlon (Ruth 4:10).

Then comes Boaz, a wealthy man and relative of Naomi (Ruth 2:1), who brings the next movement of the story into focus and later marries Ruth (Ruth 4:13). One notable detail is that Boaz’s mother was Rahab (Ruth 4:21; Matt. 1:5), whom I discussed in Part 3, The Unexpected Name in Jesus’ Genealogy. She is one of the three Gentile women listed there.

In terms of timeline, these events take place during the period of the Judges (Ruth 1:1), likely early in Israel’s settlement in the promised land, given that Rahab was Boaz’s mother.

Divine Destiny and Human Choice

Earlier, I mentioned the concept of destiny. We all have roles and outcomes that God has chosen and determined for our lives. God told Jeremiah:

“For I know the plans I have for you,” declares the Lord, “plans to prosper you and not to harm you, plans to give you hope and a future.”
— Jeremiah 29:11 (NIV)

Ruth and Boaz both had roles to play in Jesus’ genealogy. The ending of the book makes this clear:

“Salmon begot Boaz, and Boaz begot Obed; Obed begot Jesse, and Jesse begot David.”
— Ruth 4:21

The line of David is the line through which Jesus came. Naomi functions as the link that brings this Davidic chain into motion. Each person had a part to play, but each also had to make the right choices. If any of them had declined or failed to step into their role, God, who is sovereign, would have worked it out another way—but they would have missed out.

Naomi had to choose to return home. She could have remained in Moab, since her faith in the God of Israel had already been deeply shaken. Instead, she chose to return to the land of her God.

Ruth had to return with Naomi. She had the option to stay in Moab like her sister-in-law, Orpah (Ruth 1:15), but she clung to Naomi even under pressure to turn back.

Boaz had to fulfill his role as a kinsman-redeemer. He could have declined, like the nearer kinsman did in Ruth 4:6. That man hesitated out of concern that his inheritance would be jeopardized. He assumed that any child born through Ruth would carry Mahlon’s name, but it didn’t ultimately play out that way.

God, by His grace, chose them for these roles—it was undeserved. Naomi was struggling in faith, Ruth was a Moabite, and Boaz, apart from being a man of character and wealth, there was nothing else remarkable about him. Yet they still had to make the right choices within what was set before them.

Faith and Human Response

Similarly, there are destinies God has chosen for us, and we still have to make the right choices within them.

Naomi chose to return to the land in spite of her bitterness and her declining faith in the God of Israel.

Ruth chose the God of Israel over the gods of Moab, and chose uncertainty living among a foreign people over the comfort of her own.

Boaz chose faith over fear (Ruth 3:13). He did not know how marrying Ruth would affect his wealth or inheritance, but he did it anyway.

Faith is not the absence of fear but action in spite of it. All great men and women of God had fears, but they did not allow those fears to stop them. This is where grace intersects with destiny in human life.

Final Takeaways

Our inadequacies are where grace mostly intersects with God’s purposes. We are all inadequate in one way or another. Which of these characters do you most identify with?

Maybe you’re like Naomi—someone who has lost much, whose faith has grown weak and unsteady. God has not forgotten you. He is about to change your story and turn your bitterness into pleasantness again.

Or perhaps you’re like Ruth, living in uncertainty. You’ve left your past and relationships behind, and stepped out in faith, unsure of what lies ahead. God is about to give you the stability you need and desire.

Or you’re like Boaz. He was secure financially and materially, yet he had no wife and children—an emptiness he longed to fill, one that led him to risk everything. He put it all on the line, uncertain of the outcome. God is about to reward your faith and give you what has been missing.

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An unnamed woman, caught in sin, meets Jesus and discovers a grace that forgives, confronts, and transforms.

A Beloved Story of Grace

The story of the woman caught in adultery is one of the most beloved in the Bible—a vivid picture of grace in action.

Many women are named in Scripture. Rahab, as I mentioned in my last post—The Unexpected Name in Jesus’ Genealogy. Mary Magdalene, from whom Jesus cast out seven demons (Luke 8:2). Mary and Martha, the sisters of Lazarus (John 11). And yet this woman, at the center of a story so quintessential, remains unnamed.

It is as if God, in His wisdom, left it that way so that anyone in need of the kind of grace she received could step into her place. Grace knows your name.

But this story is also considered controversial. Some argue it was a later addition, noting that it does not appear in the earliest manuscripts. The Critical Text is a scholarly reconstruction of the Greek manuscript tradition. Translations like the ESV and NIV are based on this tradition but even they have included it—wisely and rightly—with explanatory footnotes.

Recently, I read someone claiming authority as a Bible expert say that it should not be taught as Scripture. Later addition or not, the story is widely regarded as an early and authentic tradition about Jesus—an actual account preserved for us. I say: praise God that we have it.

The Accusation and the Trap

It was in John chapter 8 that her story unfolds. Very early in the morning, we’re told, the scribes and Pharisees brought this woman to Jesus at the temple and said:

“...Teacher, this woman was caught in adultery, in the very act.”
— v.4

Notice the phrase “in the very act.” In American parlance, it’s what we’d call “the smoking gun.” This wasn’t hearsay or an accusation that needed proving—she was caught doing the deed. Her guilt wasn’t in question; even Jesus didn’t contest it.

The scribes and Pharisees then reminded Jesus what the Law said—as if He needed reminding:

“Moses, in the law, commanded us that such should be stoned...”
— v.5

And then they asked Him:

“...But what do You say?”

They not only wanted this woman stoned, they also intended to accuse Jesus (v.6). If He had said not to stone her, they’d accuse Him of contradicting Moses, discredit Him as a false prophet, and undermine Him in the public eye. If He had said to stone her, they’d report Him to the Roman authorities, because only they could authorize capital punishment.

They were playing a zero-sum game; in their minds, Jesus loses no matter what He says.

But they miscalculated. They didn’t realize they were dealing with the Son of God.

Jesus didn’t take the bait. Instead, He stooped down and wrote on the ground with His finger (v.6), seemingly ignoring them. But they kept pressing Him. Finally, He straightened up and delivered one of the most famous lines ever spoken:

“...He who is without sin among you, let him throw a stone at her first.”
— v.7

Then He stooped down again and continued writing on the ground.

Jesus had just thrown them a curveball they never saw coming. They had no answer. And being convicted by their own conscience (v.9), they began to leave quietly, the older ones first.

A Quick Aside on Human Nature

A quick aside: the order of their departure reveals something about human nature. The text notes that the older ones left first. With age often comes a clearer awareness of one’s own moral failings and a quickness to recognize conviction. The younger, by contrast, are often more idealistic and confident of their own rightness. It is a reminder that self-awareness tends to deepen with time and experience.

After they had all left, Jesus straightened up again and asked the woman:

“...Woman, where are those accusers of yours? Has no one condemned you?”
— v.10

She replied, “No one,” and Jesus said to her:

“...Neither do I condemn you; go and sin no more.”
— v.11

In that moment, condemnation was gone—but so was permission to remain the same. Grace met her where she was, and then called her to a different life.

The Dimensions of Grace

Unlike Rahab’s story, where we see grace primarily from her point of view, here we see grace displayed more in terms of how God Himself dispenses it.

First, God’s grace ensures justice. In a world often marked by injustice, it is powerful to see that grace sometimes balances the scales of justice.

The accusation against her wasn’t false, but it was unfairly applied. According to Deuteronomy 22:22, both the man and the woman caught in adultery were to be stoned, yet only she was brought forward. I believe this is part of why Jesus responded the way He did:

“He who is without sin among you, let him throw a stone at her first.”
— v.7

But let this not be misunderstood. Jesus was not defending her sin or suggesting adultery is acceptable—adultery is never okay. There is no framing that makes it right. Rather, He was exposing the double standard and hypocrisy of her accusers.

Second, God forgives sin because of His grace. This is what Jesus extends to us all. He says:

“Neither do I condemn you…”
— v.10

And Scripture affirms this contrast:

“For the law was given through Moses, but grace and truth came through Jesus Christ.”
— John 1:17

The law represents judgment and condemnation; grace in Christ brings forgiveness and justification.

Third, God’s grace frees us from the consequences of sin. Jesus saved this woman from death, the penalty prescribed by the law. Though her accusers were applying the law selectively and hypocritically, apart from Jesus’ intervention, she would have been stoned.

But it is important to understand that grace does not erase every consequence in life. This is not a question of God’s power—He is sovereign—but of how the world operates under justice and accountability. God’s forgiveness does not automatically remove criminal or civil consequences. There are many forgiven people who still sit in prison.

This matters for those who claim to follow Christ while continuing in sin. God will forgive when we ask Him, but society and justice may not.

Fourth, notice something easy to miss: grace does not remove accountability. The woman did not deny her sin or attempt to justify it.

The text is silent on her posture, but she is clearly not arguing or rationalizing, unlike how some people often respond when caught. She remained silent until Jesus spoke. I suspect fear of death and shame over her actions left her without words.

Scripture says:

“He who covers his sins will not prosper, But whoever confesses and forsakes them will have mercy.”
— Proverbs 28:13

We must acknowledge sin without qualification. If we desire grace, we must come before God with humility and sincerity.

Lastly, God’s grace demands transformation. Jesus tells her plainly:

“...go and sin no more.”
— John 8:11

God does not condemn us for our past, but He calls us not to remain in it. Grace is never a license to sin—it is the power to leave it behind.

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Her name shouldn’t be there—yet it is. Rahab’s story is a quiet testimony to the reach—and demand—of God’s grace.

In my last post, A Forgotten Heir and the Grace That Found Him, I explored the story of Mephibosheth—Saul’s grandson—who not only lived in obscurity but had been driven from his inheritance. In this post, I want to explore another story of God’s grace in action.

Unlike Luke, who traced Jesus’ genealogy in reverse all the way back to Adam, Matthew traces it forward, beginning in Matthew 1:1–16 and leading to Joseph, His earthly father. Then, in verse 5, Matthew includes a surprising detail—a woman:

“Salmon the father of Boaz, whose mother was Rahab,
Boaz the father of Obed, whose mother was Ruth,
Obed the father of Jesse”
— Matthew 1:5

Although Matthew had already mentioned Tamar in verse 3, it is still striking that he includes Rahab alongside Ruth. It is noteworthy that they are all gentile women.

The mention of Rahab is unusual not only because biblical genealogies typically list men, but also because of who she is. If you don’t know her story, the name might pass by unnoticed—until you realize that she was not only a non-Israelite, a Canaanite, but also a harlot. Yes, you read that right.

If you find yourself wondering how God could include a harlot in the genealogy of Jesus, let’s step into her story and see.

Rahab’s Story

Joshua 2 is where her story unfolds. In verse 1, Joshua sent two men to spy out the land, saying:

“Go, view the land, especially Jericho.”

The two men entered Jericho and, by what can only be described as divine orchestration, lodged in Rahab’s house. But they were quickly recognized as spies (v.2), and the king sent men to seize them (v.3).

In a surprising turn, rather than give them up, Rahab chose to protect and hide them (v.4–7)—even though she knew they were Israelites who would eventually conquer Jericho. Why would she do this? Because she had come to understand this:

“…for the LORD your God, He is God in heaven above and on earth beneath.”
— verse 11

This was an incredibly risky decision. If she had been discovered, it would have been considered treason. She chose faith in the God of the Israelites over loyalty to her nation. This is a lesson for our time: faith must always take precedence over allegiance to state, party, or political ideology.

We are called to be Christ-first—not American-first, or defined by any political party or system.

Then she negotiated for her life and the lives of her family, saying:

“Now therefore, I beg you, swear to me by the LORD, since I have shown you kindness, that you also will show kindness to my father’s house, and give me a true token, and spare my father, my mother, my brothers, my sisters, and all that they have, and deliver our lives from death.”
— verse 12–13

The spies agreed to ensure her safety—and that of her family—on the condition that she did not betray them. They also instructed her to tie a scarlet cord in the window through which she let them down, and to gather her entire family into her house (v.18). She obeyed (v.21), and when Jericho was later overtaken (Joshua 6:22–23), she and her entire family were rescued.

Lessons from Rahab’s Story

Rahab’s story is not just another example of God’s grace in action; it is also a powerful illustration that His grace is universal—available to anyone who is willing to receive it. We see that grace expressed in several ways:

One. God does not reject or disqualify anyone because of their past. Rahab was a harlot, yet God included her in the genealogy of Jesus. No one is too damaged or too broken for God to use. But this also calls for a complete renunciation of the past—you cannot claim God’s forgiveness and justification while continuing to live as your old self.

Scripture also warns that God will reject those who persist in sin:

“For the earth which drinks in the rain that often comes upon it, and bears herbs useful for those by whom it is cultivated, receives blessing from God; but if it bears thorns and briers, it is rejected and near to being cursed, whose end is to be burned.”
— Hebrews 6:7–8

God’s grace is free, but it is not permission to remain unchanged—it produces fruit in the life of the one who truly receives it. If we do not, we place ourselves in danger of rejection.

Two. Rahab should have perished with her people, yet God spared her and her family because she aligned herself with His will by protecting the spies. She chose faith and her family over nation. Grace is undeserved, but when we align with God’s will, we position ourselves to receive it.

Three. The grace in this story is not only at work for Rahab, but also for the spies. She understood that helping them would mean the destruction of her nation, yet she acted anyway. When God’s grace is at work in your life, He will move others to go out of their way to help you.

Four. Rahab’s inclusion in Jesus’s genealogy reminds us that it is not how a story begins that defines a life, but how it ends. God’s grace can rewrite your story, no matter how it began.

In my next post, I’ll examine another Bible character whose story reveals God’s grace at work once again. Stay tuned.

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Who was the forgotten heir who rose from obscurity to dine at the king’s table? Discover Mephibosheth’s story of God’s grace in action.

Jesus Asked an Unusual Question… and So Did David

In my last post, Jesus Asked an Unusual Question, I showed how Jesus dealt with the man at the pool of Bethesda to illustrate what it means to say that God is gracious.

In this post, I want to share another story—this time about a little-known figure in the Bible: Mephibosheth. In him, we catch another glimpse of what God’s grace looks like through the way David treated him.

David’s Striking Question

The story begins with David asking a striking question:

“…Is there still anyone who is left of the house of Saul, that I may show him kindness for Jonathan’s sake?”
— 2 Samuel 9:1

By verse 3, it becomes clear what David meant by kindness—he calls it “the kindness of God.” David intends to reflect God’s own kindness to this man—kindness that reflects God’s covenant faithfulness, hesed in Hebrew—honoring his promise to Jonathan and mirroring His unwavering loyalty to His people.

Mephibosheth’s Life Before Grace

Mephibosheth was the son of Jonathan, David’s beloved friend, and the grandson of King Saul. Yet his life was unremarkable. He lived in obscurity and was primarily identified by one defining detail: he was lame in his feet (v. 3).

He lacked the wealth and status you would expect of Saul’s grandson. In fact, his inheritance had effectively been taken over by his servant Ziba—a conniving and duplicitous man who was always scheming to deprive Mephibosheth of what was rightfully his (2 Samuel 16:1–4).

Ziba, meanwhile, was living comfortably, with fifteen sons and twenty servants (v. 10). Mephibosheth, by contrast, lived as a guest in the house of Machir, son of Ammiel, in Lo Debar (v. 5). Machir appears to have been a man of means, as he later supported David and his army when they fled from Absalom (2 Samuel 17:27–29).

Restoration and Elevation

Up to this point, Mephibosheth’s story is that of a man dispossessed of his rightful inheritance, living as a guest in another man’s house. He was disabled and clearly powerless in the face of Ziba, his servant.

But his story was about to change. David set out to right the wrongs that had been done to him over the years by Ziba and his associates (2 Samuel 9).

First, David restored to Mephibosheth everything that had belonged to Saul, his grandfather:

“I have given to your master’s son all that belonged to Saul and to all his house.”
— v. 9

Second, David reinstated him as the rightful master of the household when he told Ziba:

“You therefore, and your sons and your servants, shall work the land for him, and you shall bring in the harvest, that your master’s son may have food to eat.”
— v. 10a

Finally, David elevated him to princely status:

“But Mephibosheth your master’s son shall eat bread at my table always…”
— v. 10b

David’s generosity underscores that God’s grace is never earned. Mephibosheth did nothing to deserve it—yet grace finds him where he is.

What God’s Grace Looks Like

From Mephibosheth’s story, we see a clear picture of what God’s grace looks like. Just as David restored Mephibosheth, Scripture reminds us through Paul and the prophets that grace restores and elevates.

His disability could not limit God’s grace—and neither can yours. As the Apostle Paul says:

“But by the grace of God I am what I am…”
— 1 Corinthians 15:10

Paul was highly educated, trained under Gamaliel, one of the foremost teachers of his time (Acts 5:34; 22:3). Yet he insists all he is and all he has done is by God’s grace.

David restored Mephibosheth to his rightful place as master of Saul’s house and returned the possessions Ziba had wrongfully taken. God’s grace restores in the same way. If you have lost things—reputation, position, or more—God’s grace is able to restore you. As God promises:

“I will restore to you the years that the locust has eaten…”
— Joel 2:25

David also elevated Mephibosheth to eat at his table. He went from eating at Machir’s table to dining at the table of the most powerful and wealthy man in the land—King David.

“He raises the poor from the dust
and lifts the needy from the ash heap;
he seats them with princes,
with the princes of his people.”
— Psalms 113:7–8

God’s grace does not always manifest in exactly this way, but He has promised to lift you from your present condition or predicament. Mephibosheth’s story foreshadows how Christ restores the lowly and elevates the undeserving to God’s table.

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As Christians, we often say that God is gracious—and He is.

When Moses asked to see God’s glory in Exodus 33:18, God told him no, saying no one can see His face and live (v. 20). But He also said:

“And the Lord said, ‘I will cause all my goodness to pass in front of you, and I will proclaim my name, the Lord, in your presence. I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.’”
— v. 19

Then God promised Moses that when His glory passed by, He would let Moses see His back (v. 23). He fulfilled this shortly after in Exodus 34, when He appeared to Moses and declared:

“…The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness.”
— v. 6

Here, God Himself tells us that He is gracious and compassionate. So when we say God is gracious, we are not making it up.

But what does it mean, in practice, to say that God is gracious, merciful, or kind? A story in John 5:1–15 illustrates this.

Undeserving Grace at the Pool of Bethesda

The story of the invalid (disabled) man at the pool of Bethesda is a picture of undeserving grace. Jesus, in Jerusalem at this time, went up to a popular pool called Bethesda, a Hebrew name that means House of Mercy. Disabled people gathered there, not to beg, but to await a miracle.

According to the NKJV and KJV:

“For an angel went down at a certain time into the pool and stirred up the water; then whoever stepped in first, after the stirring of the water, was made well of whatever disease he had.”
— v. 4

You won’t find verse 4 in the ESV, NIV, or other Critical Text translations. However, there is no reason to doubt this detail, precisely because of what follows and because verse 7 tells us that something happens when people get into the pool after the water is stirred—by angels.

At this pool was a man who had an infirm condition for 38 years. He had never heard of Jesus before and didn’t know Him at all. Jesus, knowing he had been in this condition for a long time, came to him and asked:

“…Do you want to be made well?”
— v. 6

If this seems like an unusual question, it is—because you would expect a man in that condition to want to be healed. But it shows how God operates: He usually doesn’t do anything for anyone unless they ask Him—this is what praying is. Jesus needed to make sure this man wanted to be healed.

The man didn’t give a direct answer, but from his reply in verse 7, it was clear he did. And Jesus proceeded to heal him.

Three Insights About Grace

1. Grace is God doing for you something you didn’t even ask Him.
Jesus approached the man, asked if he wanted to be healed, and healed him anyway, even though the man didn’t give a direct answer. Although normally God wants us to ask in prayer, He does so much for us that we didn’t even ask. He delivers us from dangers and enemies we aren’t even aware of.

2. Grace is receiving favor and help from someone you don’t even know.
This man didn’t know Jesus at all. We see this when the Jews, a euphemism for the religious authorities, told him it was unlawful to carry his bed on the Sabbath (v. 10). He replied:

“He who made me well said to me, ‘Take up your bed and walk.’”
— v. 11

When pressed about who this man was (v. 12), he didn’t know (v. 13). Only later, after Jesus met him again (v. 14), did he realize who Jesus was.

I experienced a similar kind of grace while flying through the UK. I almost got stranded at Heathrow after missing my flight. I tried to get my original airline to rebook me, but they said they couldn’t because the flight was operated by a third-party airline. The third-party airline had already told me to go through the original airline, so I was stuck.

As I was trying to figure out what to do—facing the possibility of paying to get back to the US—an airline employee I had encountered before came to me and connected me directly to someone from the third-party airline. She had already explained my situation, without me knowing or asking, and it was as if she was waiting for me. I was rebooked and got back to the US the same day.

This was uncanny grace. Till today, I am still amazed at the extraordinary effort this airline employee made—and I didn’t have to pay anything extra. God orders our steps and orchestrates opportunities we wouldn’t have had otherwise. This is what it means that God is a Just-in-Time God.

3. Grace is God giving you what you don’t deserve.
When Jesus met the disabled man again, He said:

“…See, you have been made well. Sin no more, lest a worse thing come upon you.”
— v. 14

It appears his condition was connected to sin. We don’t know what his sin was, but Jesus warned him to stop, or something worse could follow. Grace is not a license to continue in sin. Sickness is not always caused by sin, but sometimes it is. This statement is one of the few times the Bible links sickness and sinful living.

The takeaway: God’s grace is always available to forgive and restore.

The Picture of Grace

This is what grace looks like. If you’ve experienced it in any of these ways, please share in the comments to encourage someone who needs it.

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The eleventh hour isn’t the end—it’s where God’s favor, timing, and help arrive exactly when you need them.

You might be familiar with the idiom “the eleventh hour.” Maybe you’ve used it yourself, heard someone say it, or come across it in something you’ve read. But did you know it originates from the Bible—and that it reveals something about divine providence and the character of God?

Before answering that, let’s first clarify what it means. The eleventh hour is a crisis point where everything is on the line—the last possible moment before disaster or failure. It’s the point just before it’s too late. The hour of desperation, where if help doesn’t come, the consequences could be dire.

The Parable Behind the Phrase

Now that we understand the phrase, let’s turn to the story it comes from: the Parable of the Workers in the Vineyard, told by Jesus in Matthew 20:1–16. Instead of starting at the beginning, I’ll begin with how Jesus ends the parable—and then work backward.

“But he answered one of them, ‘I am not being unfair to you, friend. Didn’t you agree to work for a denarius? Take your pay and go. I want to give the one who was hired last the same as I gave you. Don’t I have the right to do what I want with my own money? Or are you envious because I am generous?’
“So the last will be first, and the first will be last.”
— verses 13–16 NIV

When Jesus says this, He is responding to the complaint of the workers who were hired first. They had been hired at the first hour—6 a.m.—and when they saw that the landowner paid the last workers (who had only worked one hour) a full denarius, they expected to receive more. When they didn’t, they complained.

To them, it was unfair that the landowner paid the eleventh-hour workers the same wage, even though they had labored all day.

From this parable, Jesus teaches us three lessons.

1. Success Comes from God’s Favor

First, success in life doesn’t come from hard work alone—but more importantly, from God’s favor and generosity. The Bible says:

“In vain you rise early
and stay up late,
toiling for food to eat—
for he grants sleep to those he loves.”
— Psalms 127:2

Notice that it says it is vain to rise early. This isn’t condemning discipline—it’s not saying that rising early is wrong or that procrastination is acceptable. What Scripture is confronting is the mindset that success depends only on your effort.

That’s why it says God “...grants sleep to those he loves.” He blesses those He loves in such a way that they are not driven by restless striving. His favor brings a kind of rest—something those who “...rise early and stay up late...” in anxious toil never seem to find.

Our God is generous. We need His favor to truly succeed in life. Similarly, in the vineyard parable, the landowner—a figure of God—reminds us of His generosity:

“...Or are you envious because I am generous?”
— v. 15

Although those who are rich and successful don’t always attribute their success to God, many will admit—at least implicitly—that success often depends on a convergence of opportunity and what they call luck.

Jesus said “...the last will be first, and the first will be last.”

Divine favor is shown in that the eleventh-hour workers labored for only one hour, yet received the same pay as those who had worked all day. It is God giving you more than you deserve, or blessing you with much for little effort.

2. God Doesn’t Operate on Our Timelines

Second, God doesn’t operate on our timelines. That means He may not show up when we want or expect Him to—but He will.

The last group of workers waited all day—from the first hour (6 a.m.), to the third (9 a.m.), the sixth (12 p.m.), the ninth (3 p.m.), and all the way to the eleventh hour.

They didn’t quit or give up. They remained hopeful.

Most of us, if we’re honest, would have walked away by the ninth hour—3 p.m. at the latest. But they didn’t. And that’s what makes their persistence so remarkable.

It is even more remarkable that the landowner would go out at 5 p.m., with just one hour left in the day, still looking for workers. When he found them, he asked:

“...Why have you been standing here all day long doing nothing?”
— v.6

He was the one who went out to find them. I believe God is showing us that no matter how long you’ve been waiting, He will come to you and meet you at your point of need.

Keep waiting, God will answer you.

3. God Shows Up at the Eleventh Hour

Third, in case you think this parable is really about the workers hired first—it’s not. It’s about the workers hired last. And it assures us that God will intervene if we ever reach our eleventh hour.

For that last group of workers, the eleventh hour meant the difference between going home empty-handed or putting food on the table for their families. It was the difference between paying for gas or not, covering utilities or falling behind, affording healthcare or going without, keeping their home or losing it.

You might ask, why doesn’t God intervene sooner—before it gets to that point?

God often works in ways we cannot see or understand, but He is never random—there is always a purpose.

How God Sends Help

The landowner found the eleventh-hour workers because they persevered. Elijah’s story in 1 Kings 17 offers a template for how God may send help. Sometimes it’s supernatural—like when He fed Elijah through ravens.

“The ravens brought him bread and meat in the morning, and bread and meat in the evening...”
— verse 6

Other times, God uses a human agent—like the widow of Zarephath.

“Arise, go to Zarephath... I have commanded a widow there to provide for you.”
— v. 8–9

I recently saw a video from, I believe, a Christian digital creator who said God led him to a store to bless someone. He felt prompted to give cash to a woman shopping with her baby. She was overwhelmed, explaining that she had been sitting in the parking lot, unsure how she would pay for her groceries, but felt a nudge from the Holy Spirit to go inside.

Out of hundreds of shoppers, he approached her.

How incredible is that?

After hearing her story, he gave her all the cash he had.

Just as the landowner met the needs of the eleventh-hour workers, God often works through people to provide help. But help may not always come to you like that. Sometimes, you have to go to it. If God is leading you to ask for help, don’t hesitate.

Hold On—Help Is Coming

If you’ve been waiting on God, keep waiting. Keep praying. Don’t give up—He will show up at the right time.

And if you’re in your eleventh hour, when everything feels uncertain and hope is fading, hold on. God will send help your way.

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You’ve prayed. You’ve waited. But the trouble isn’t over. So the question quietly forms in your mind: Is my praying enough?

Life can sometimes throw up all kinds of unexpected surprises. One day it seems that all is well, and the next your world collapses. Job, the poster boy for suffering, clearly experienced this kind of dramatic collapse. In a single day he endured four tragedies:

1. His oxen and donkeys were carried off, and the servants tending them were killed.

2. Fire fell from heaven—possibly lightning—and consumed his sheep and the servants with them.

3. A raiding band of Chaldeans swept in, took his camels, and killed the servants who cared for them.

4. Finally, and most devastating of all, he was told that his seven sons and three daughters had died after a great wind struck the house where they were gathered.

These were cascading tragedies. For perspective, very few people have experienced suffering of this magnitude in a single day. He did not only lose his livelihood; he lost what mattered most: his children.

There is so much to learn from the story of Job, but that is not my focus here.

All of us face troubles—different in shape, scale, and severity. And in the middle of them we often wonder if God still loves us, because we cannot reconcile our understanding of His love with the reality of our pain. It’s the age-old tension between God’s love and human suffering.

For any true believer, one of the first instincts is to pray—to call out to God. But what do you do when you have prayed and there is no answer?

You may begin to experience a kind of cognitive dissonance: your faith feels shaken, and there seems to be a chasm between God’s promises and your reality. You might wonder if you have prayed enough, or if there is something else you should be doing. Uncertainty sets in, and your footing feels unsteady. This is the point where faith is tested—the crucible of life.

If you find yourself in such a place—or know someone who is—take heart. Scripture provides guidance, as seen in an experience Apostle Paul recounts in his Second Epistle to the Corinthians. Let's break it down.

The Lessons of Paul’s Trial

Paul begins by telling us that these events happened in the province of Asia. “Asia” in that context does not refer to the continent we know today, but to a Roman province located in what is now modern-day Turkey.

“We do not want you to be uninformed, brothers and sisters, about the troubles we experienced in the province of Asia...”
— v8a

He then describes the severity of the situation. It was so grave that Paul believed they might not survive it. If you are facing something like that now, know that you are not alone.

“…We were under great pressure, far beyond our ability to endure, so that we despaired of life itself. Indeed, we felt we had received the sentence of death…”
— v8–9

Next, Paul tells us the outcome: God’s deliverance. God delivers His people from trouble, and we can wait on Him with confidence.

“…He has delivered us from such a deadly peril, and he will deliver us again.”
— v9

We do not always understand why God allows painful experiences in our lives. But the heart of every trial is that we might learn to trust Him more—that our faith might be deepened.

“…But this happened that we might not rely on ourselves but on God, who raises the dead.”
— v9b

The Central Message

Now we come to the central message of this post, which answers the question posed earlier: What should you do when you are in trouble—or when you’ve already prayed, yet the trouble remains? Listen to what Paul says.

“…On him we have set our hope that he will continue to deliver us, as you help us by your prayers. Then many will give thanks on our behalf for the gracious favor granted us in answer to the prayers of many.”
— v10–11

Are you wondering what you need to do for God to deliver you from trouble? Pray.

Do you need to pray more than you are praying now? Not necessarily. You may pray more if you wish, but God does not require endless repetition before He acts. As Jesus Christ said:

“And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words.”
— Gospel of Matthew 6:7

Is praying the only thing you need to do? Yes—but even when you may not feel like it, it is good to meditate on God’s past faithfulness and goodness, and to thank and worship Him for it. You may also fast if you feel led.

This is the message God wants you to hear: prayer is what He asks of you. Do not let anyone convince you that you must perform other rituals. God does not require a complicated spiritual formula. Prayer is enough.

If you are going through a difficult season and the Holy Spirit convicts you that it is connected to sin in your life, then repent in prayer. Otherwise, remember what Moses told the Israelites:

“…Stand firm and you will see the deliverance the Lord will bring you today.”
— Exodus 14:13

A Faithful God

God is faithful in every situation—from Job’s unimaginable losses to Paul’s life-threatening struggles. Our hope for deliverance rests entirely on God, not human effort. Keep praying and ask others to pray along with you. God controls the outcome, and this is the foundation of our confidence.

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A leper’s strange request to Jesus reveals the two things we must know and believe about God’s faithfulness.

Have you ever trusted God to do something only to wonder if He really would? I recently had to confront that question. In this post, I’ll try to answer it by looking at a Gospel story: Jesus’s encounter with a leper.

In Mark 1:40–45, an unnamed leper comes to Jesus, falls on his knees before Him, and begs Him. Then he makes this curious statement:

“If You are willing, You can make me clean.”
— v.40

That is a remarkable thing to say. Normally, you would expect him simply to ask Jesus to heal him. But that’s not what he says. His desire to be healed is implied, yet his words reveal something more—two deeper truths that together form the core of God’s faithfulness.

Believe God Can

First, we must believe that God can do whatever we ask of Him. You don’t ask someone to do something for you unless you already believe they can do it. In life, we sometimes ask people for things until we realize they can’t actually help—and a wise person learns not to ask them again.

Believing that God can do what we ask is the first part of understanding His faithfulness. Scripture is full of testimony to God’s sovereignty and omnipotence. God said to Jeremiah:

“I am the Lord, the God of all mankind. Is anything too hard for me?”
— Jeremiah 32:27

If you go back to the beginning of the chapter, there is an interesting backstory behind this statement. Earlier, God told Jeremiah that his cousin Hanamel would come and ask him to buy his field at Anathoth. Just as God had revealed, Hanamel came, and Jeremiah bought the field as the Lord instructed.

Yet Jeremiah didn’t understand why. Judah was on the brink of being taken by the Babylonian army. So in verses 17–25, Jeremiah prayed and laid out his concerns before God, pointing out that Jerusalem was already surrounded and about to fall. Why, then, would God ask him to buy a field there?

Verse 27 is God’s response. The Lord reminds Jeremiah that nothing is too hard for Him and then assures him that although the city is about to fall, a time of restoration is coming.

In other words, God was not only showing that He could restore His people—He was promising that He would.

In the Gospels, we also see Jesus affirming God’s omnipotence:

“…With man this is impossible, but with God all things are possible.”
— Matthew 19:26

Jesus said this because the disciples wondered how anyone could be saved (v.25), after He had said:

“…it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.”
— v.24

Have you ever faced a situation that feels impossible? Jesus says with God, it is possible. His point was clear: what is impossible for man is not impossible for God. All things are possible for Him.

Believe God Will

Now that I’ve established the first part of what it means to say God is faithful, let me unpack the second part: God’s willingness to keep His promises.

A promise means nothing if the person who made it has no intention of keeping it. When the leper indirectly asked Jesus to heal him, he wasn’t sure that Jesus would. That uncertainty is why he said:

“If You are willing, You can make me clean.”
— Mark 1:40

This is the part we struggle with. Most of us believe that God can—but sometimes we wonder if He will.

Believing that God can and believing that He will are both fundamental to understanding God’s faithfulness. Jesus did not leave us wondering whether God would keep His promises. He responded plainly to the leper:

“I am willing,” he said. “Be healed!”
— Mark 1:41

This is also what the writer of Hebrews was expressing when he wrote:

“And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him.”
— Hebrews 11:6

To believe that God exists is to believe that He is God Almighty—the One who can do all things. To believe that He rewards is to believe that He will keep His promises.

Two Key Lessons from the Leper

The lessons from Jesus’ response to the leper are twofold: the first concerns us; the second reveals something about God.

First, you can’t say you believe that God can fulfill His promises while doubting that He will. To believe that God is faithful is to believe both—that He can and that He will. Believing that God is faithful means trusting not only that He has the power to keep His promises, but also that He intends to keep them.

Second, we usually don’t doubt that God can, but we sometimes wonder whether He will—especially when fulfillment is delayed or not immediately forthcoming. The will part is where we struggle. What Jesus shows us by His response, however, is that the will is inherent in the can. This is the assurance He is giving us when He said to the leper:

“I am willing,” he said. “Be healed!”
— Mark 1:41

This is the most profound and inspiring lesson—because God can, it also means that He will. God not only has the power to keep His promises—He will keep them. There may be delays at times, but He will. This is what the Bible tells us:

“God also bound himself with an oath, so that those who received the promise could be perfectly sure that he would never change his mind. So God has given both his promise and his oath. These two things are unchangeable because it is impossible for God to lie. Therefore, we who have fled to him for refuge can have great confidence as we hold to the hope that lies before us.”
— Hebrews 6:17–18 NLT

The leper believed that Jesus could heal him, but he wasn’t sure that He would. Yet Jesus responded to him with compassion.

This is also how God deals with us. Even when we struggle with the will part, God understands—and He is compassionate.

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Jesus never picked sides in the culture wars. Here’s how His example of grace, truth, and pragmatism guides Christians today.

Culture wars are disputes over values, norms, and the moral direction of a society. Jesus faced these conflicts firsthand and left us examples for navigating them. I began with compassion as the first part of a three-pronged model for navigating culture wars. Compassion, Jesus taught, is a practical expression of faith—one that God values more than rituals.

In Part 5, I wrote:

“When people speak or behave in ways that are insensitive to human suffering and pain, it’s often because they are merely religious—because their faith is superficial and mechanical. Anyone who truly knows God understands that mercy, kindness, and compassion matter more than rituals.”

Jesus requires us to be compassionate in all situations, even when moral issues are at stake.

This is the final installment in the series. But before we dive into it, let’s quickly recap the journey so far:

• Part 1: I made the case that God Is Not a Republican.

• Part 2: I argued, in the same vein, that God Is Not a Democrat.

• Part 3: I examined the dangers The Rise of Political Pastors poses to the church.

• Part 4: I challenged you to engage in self-examination in Are You American First and Christian Second?

• Part 5: I unpacked Jesus and Culture Wars: Lessons for Today.

In this post, I’ll explore the remaining two principles—impartiality and pragmatism—and how Jesus modeled them for us.

2. Jesus Was Impartial

When Jesus was asked whether it was lawful to pay taxes to Caesar—a political landmine—He replied:

“…give to Caesar what belongs to Caesar, and give to God what belongs to God.”
— Matthew 22:21

Jesus exercised wise restraint in culture-war disputes that carried no moral weight. The issue wasn’t a moral violation like adultery, so instead of condemning or endorsing the tax, He wisely sidestepped the trap altogether.

In John 4, Jesus spoke with the Samaritan woman. When she raised the debate over the proper place of worship, Jesus first told her:

“You [Samaritans] worship what you do not know; we worship what we know, for salvation is of the Jews.” — v.22

He was clear: the Samaritans were worshiping falsely. But He didn’t stop there. He added:

“But the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for the Father is seeking such to worship Him. God is Spirit, and those who worship Him must worship in spirit and truth.” — v.23–24

In a human sense, Jesus was a Jew, not a Samaritan—yet He did not side with the Jews. Instead, He proclaimed the truth, because both sides were wrong. Neither Jerusalem for the Jews nor Mount Gerizim for the Samaritans was the true place of worship.

That is what impartiality looks like.

Even the religious establishment recognized this about Him, despite their hostility toward some of His teachings:

“Teacher, we know that you speak and teach what is right, and that you do not show partiality but teach the way of God in accordance with the truth.”
— Luke 20:21

There’s some flattery here, but they weren’t wrong. They recognized His impartiality. This must be our posture in the culture war if we’re going to be effective disciples and faithful proclaimers of the gospel.

We see this principle even in geopolitics through the concept of neutrality—when a nation chooses not to align with any bloc. While true neutrality is often fragile or performative, the appearance of it still makes a nation less likely to be drawn into conflict and more likely to function as a trusted intermediary. I use this analogy only as a metaphor because Jesus’ impartiality is anchored in righteousness and divine truth.

This is where the church and Christians should stand. Unfortunately, many do not. Impartiality doesn’t mean refusing to speak the truth; it means speaking the truth regardless of who is affected. Our mission is to proclaim Christ, His truth, and the kingdom of God—not to become entangled in culture wars.

3. Jesus Took a Pragmatic Approach

Pragmatism is the corrective to unbending idealism. In John 4, Jesus crossed a deep cultural divide by asking a Samaritan woman for water. She was also a serial divorcee—five husbands (v.18).

One of the major cultural tensions of the time was that Jews did not associate with Samaritans. Even His disciples were surprised to see Him talking with her (v.27). Jesus was thirsty. While that wasn’t the only reason He engaged her, she was a source of water—and more importantly, a candidate for God’s kingdom. This is something we often lose sight of in the heat of ideological fervor.

Notice that Jesus talked with her, not at her. There was no talking down, no moral grandstanding, no judgment. He didn’t reject her because of her moral failures, and He didn’t even introduce the subject himself—it emerged naturally in the conversation.

Jesus freely associated with people the religious leadership, and much of Jewish society, considered morally unworthy, yet they were precisely the kinds of people who were candidates for God’s kingdom. Think of Zacchaeus the tax collector in Luke 19, or Matthew, another tax collector who went on to write one of the Gospels.

Jesus crossed cultural and moral divides to reach people. Today, we see what happens when ideological rigidity replaces human connection: I recently saw a woman publicly disown her own father—who raised her and poured love into her life—simply because he held political beliefs she disagreed with.

The Pharisees frequently accused Jesus of breaking the Sabbath, another culture war flashpoint. Instead of rejoicing over what He was doing—healing the sick, restoring broken bodies, bringing joy and wholeness—their sole concern was Sabbath observance.

In Mark 3:1–6, a man with a shriveled hand became the target of their ideological fixation. They missed the miracle and the joy of a restored life. To them, it was merely an opportunity to accuse Jesus.

Yet Jesus did not condemn them outright. He challenged their conscience by asking what they would do if their own sheep fell into a well on the Sabbath (Matthew 12:11). He forced them to confront their own inconsistency.

When you encounter someone advocating policies or pushing ideas that seem, on the surface, cold, insensitive, or inhumane, you are often dealing with someone trapped in rigid, legalistic thinking. Their approach reflects the coldness of a puritanical ideology.

As I keep saying, we humans are prone to binary thinking—reducing everything to all good or all bad. God does not think that way.

Following Jesus Means Following His Example

Jesus acted these ways to leave us examples to follow. If you consider yourself a true disciple of Jesus, then you are expected to do as Jesus did. As He said:

“A disciple is not above his teacher, nor a servant above his master. It is enough for a disciple that he be like his teacher, and a servant like his master…”
— Matthew 10:24–25

If you think you can act differently from how Jesus acted and still call yourself His disciple, then you are not one. You may deceive yourself by claiming that you are, but you are not. Period. Party loyalty or adherence to political dogma must never take precedence over following Him.

Jesus did not take sides in the culture wars. He often went against the grain, charting a different path—such as when He refused to condemn the woman caught in adultery.

Scripture clearly condemns certain sins—adultery, murder, fornication, and others—and we must condemn them too. Yet there are social issues where God’s will is not spelled out explicitly. In these areas, we are guided instead by principles: to act with grace, apply common sense, and exercise humanity.

As true Christians, the world is not always going to like us for our moral convictions. But if we consistently practice compassion, impartiality, and pragmatism, they might just respect us.

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How should Christians navigate today’s culture wars? Jesus shows us the way—through compassion, impartiality, and practical wisdom.

Culture Wars Are Nothing New

Culture wars have been around for a long time. Generations of people have fought them. As the Bible says:

“Sometimes people say, ‘Here is something new!’ But actually it is old; nothing is ever truly new.”
— Ecclesiastes 1:10 (NLT)

Culture wars aren’t new—they’ve existed as long as societies have debated values and norms. Jesus faced the culture wars of His time—from theological disputes to social and political controversies—and left us a model for navigating them.

A Word on This Post

This post, Part 5, was originally meant to be the final entry in the series. But once I finished writing it, it felt too long, so I decided to break it into two parts.

In Part 4: Are You American First and Christian Second?, I described how conversations around culture wars can become toxic, and how there’s a general lack of common sense in the way those conversations are often carried out. The question I want to begin to answer in this post is: how did Jesus handle the culture wars of His time?

Jesus is our ultimate example, and if you’re serious about navigating the culture war of our moment, you need to pay attention. As with so many things, Jesus left us an example to follow. It’s like what He said to the Twelve after He washed their feet:

“For I have given you an example, that you should do as I have done to you.”
— John 13:14

When Jesus came to be baptized and John the Baptist thought it was beneath Him for John to do so, Jesus said:

“Permit it to be so now, for thus it is fitting for us to fulfill all righteousness.”
— Matthew 3:15

Jesus often modeled behaviors and practices that we are meant to follow. He didn’t need to do many of the things He did, but He did them to show us how we should live.

So how did our Lord Jesus navigate the culture wars of His time? I believe there are three principles He demonstrated for us: compassion, impartiality, and pragmatism—what we might simply call common sense. Let’s explore them.

1. Jesus Practiced Compassion

One of the major disagreements the religious establishment had with Jesus was what they saw as His violation of the Sabbath. They could not abide this. They were especially offended whenever He healed or performed miracles on the Sabbath.

One example is when they were angry because His disciples picked and ate grain on the Sabbath (Matthew 12:1–8). Jesus reminded them of how David ate the holy bread, and then, quoting Hosea 6:6, He told them to go learn what this means:

“I desire mercy and not sacrifice.”

First, their interpretation of the Sabbath laws was wrong—the law forbade commercial work, not doing good. Second, Jesus was telling them that they were fixated on legalism and orthodoxy rather than real human needs. This dynamic shows up in many culture war debates today.

Some Republicans accuse liberals of weaponizing the word “compassion” in immigration enforcement and other policies, arguing that it’s merely an excuse or virtue signaling. Sometimes that may be true. But compassion is godliness, and Jesus calls us to be compassionate.

The second part of Hosea 6:6 says:

“And the knowledge of God more than burnt offerings.”

When people speak or behave in ways that are insensitive to human suffering and pain, it’s often because they are merely religious—because their faith is superficial and mechanical. Anyone who truly knows God understands that mercy, kindness, and compassion matter more than rituals.

Another example is when Jesus saved the woman caught in adultery from being stoned by saying:

“He who among you is without sin, let him cast the first stone.”
— John 8:5

By saying this, Jesus challenged the conscience of the mob, reminding them that they too were sinners. He did not side with her would-be killers, but He also did not condone her lifestyle. He told her to:

“Go and stop sinning.” — v.11

Jesus frequently called Himself the “Son of Man” not just to highlight His messianic role but, I believe, to remind us to treat others with true humanity and humility, living the Golden Rule.

Jesus requires us to be compassionate in all situations, even when moral issues are at stake. He treated people with grace, compassion, and humanity—and He calls us to do the same.

In the final part, I’ll take a closer look at the remaining two principles—impartiality and pragmatism—that I believe Jesus modeled for us. Stay tuned, you don’t want to miss it.

Series: Intersection of Faith And Politics

1. God is Not a Republican

2. God is Not a Democrat

3. The Rise of Political Pastors

4. Are You American First and Christian Second?

5. Jesus And Culture Wars: Lessons for Today

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From immigration to gun control, America’s culture war is ripping society and the Church apart. Are we putting our country before Christ? It’s time for Christians to understand what’s at stake.

The Church and Culture War

Some of the conversations that engender so much conflict, animosity, and hostility today are those of the culture war variety. I will now thread this water a bit.

Culture wars are the fault lines that divide societies. They are conflicts over values, beliefs, and moral visions that play out in public life, the media, and politics. If you live in America, you’re already familiar with at least one of these fault lines.

In America, few topics are as divisive as the culture war. It is an arena where pressures, disagreements, misunderstandings, and hostilities rise quickly. Online discussions and social media often turn toxic. Instead of exchanging ideas, people attack one another personally. The argument is lost, and the individual becomes the target.

Why This Post Matters

I originally intended for this to be the final post in this series, but as I began writing, it became clear that it needed to be divided in two. In this post, I will examine some of the current flashpoints in America’s culture war and explain why we all—especially Christians—must dial down the rhetoric.

In the final installments—Part 5 & 6—I will unpack how Jesus navigated the culture war of His time. You don’t want to miss it.

When Ideology Becomes Inhumane

The passions and emotions surrounding the culture wars can become so intense and irrational that people sometimes lose their humanity. It is astonishing and heartbreaking how people can become so ideological—religiously, politically, culturally, and otherwise—that they grow insensitive and heartless.

Take, for example, the murder of Charlie Kirk. It is fine to disagree with his politics and beliefs, but for anyone to celebrate his death is unconscionable. I have seen videos of so-called “progressives” rejoicing over it. This is deeply sickening and disturbing.

How about the current debate over immigration and border control, and the tragedies that have followed? The deaths of Renee Good and Alex Pretti are tragic by any standard. It is never a good thing when people lose their lives under those circumstances. Their deaths should be investigated, and there should be accountability if there were violations of the rules of engagement.

At the same time, these deaths were completely avoidable and, based on the videos and information I have seen, I believe the victims helped create the volatile situations that led to their deaths. It is never wise to obstruct law enforcement in the performance of their duties or to confront armed agents. As individuals, we need to learn de-escalation, because bad things tend to happen when we do not. The Bible says:

“A prudent person foresees danger and takes precautions…”

— Proverbs 22:3 NLT

I believe it is soulless and godless to rejoice when tragedy befalls someone you disagree with. Sadly, those who claim to be Christians sometimes get caught up in this as well.

“As salt, we are meant to bring sanity and wisdom into conversations and help settle disputes.”

Jesus said:

“You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men.”

— Matthew 5:13

When the Church Becomes Part of the Problem

The world should be able to look to us for answers, but instead it does not. I recently saw on social media that Kirk Franklin was calling for activism from church leaders against ICE. First, I believe that by making that call, he’s already compromised, because he is urging opposition to lawful law enforcement activities, which violates biblical principles.

Second, this is the kind of culture war entanglement the church should not be engaging in because it is partisan. It is for reasons like this that the church has lost credibility in the public eye that we are seen as part of the problem and are no longer useful to God—like salt that is thrown out.

The Absence of Common Sense

Common sense is something that is often lacking in conversations around America’s culture war. Take, for example, these causes: immigration on the Democratic side and gun control on the Republican side.

Much of the rhetoric on the left emphasizes compassion and hospitality, often advocating broad pathways to legal status and resisting deportation. Compassion is necessary, but so is order. A nation without enforced borders is not practicing mercy; it is neglecting responsibility. Even in difficult cases, especially involving those who have committed violent crimes, prudence demands vetting, accountability, and lawful process.

You have seen some of the protests around ICE and the current government’s commitment to enforce border control and deport illegal aliens. I believe some of the approaches are heavy-handed and possibly inhuman, but at the same time, borders exist for a reason. Sovereignty is not cruelty—it is structure. Even the Bible tells us:

“From one man he made all the nations, that they should inhabit the whole earth; and he marked out their appointed times in history and the boundaries of their lands.”

— Acts 17:26

Notice that Paul says God set the boundaries of nations. Someone might say it is all stolen land and was never given by God. That may very well be true, but which nation on earth currently has sovereignty only over its original territory? Boundaries recognized by international law need to be controlled. It is common sense.

On the other side, many Republicans treat nearly any meaningful gun regulation as an assault on the Second Amendment. But acknowledging a constitutional right does not mean that right is beyond reasonable limits. Preventing criminals and the dangerously unstable from accessing firearms is not tyranny—it is prudence.

Republicans would argue that guns do not kill people; bad people do. But guns do not wield themselves—people do. When violence continues to devastate families and communities, safeguards that prevent criminals and the dangerously unstable from accessing firearms are not betrayals of freedom; they are the due diligence that is necessary to protect us all.

I am troubled by how violent American society has become and the danger that confronts us all. Sadly, many who passionately defend gun rights only recognize the danger when they or their loved ones become victims of gun violence.

The argument that we need guns to protect ourselves does not always hold. We have seen cases of heavily armed individuals becoming victims of gun violence or, in some cases, even using it on their loved ones. Practical wisdom calls for restricting access to guns, and if you oppose it and claim you are a Christian, I say to you, you do not know the Bible. When Peter drew his sword and cut the ear of the high priest’s servant, Jesus told him:

“Put your sword back in its place,” Jesus said to him, “for all who draw the sword will die by the sword.”

— Matthew 26:52

Referencing this verse is not to suggest that owning guns is inherently wrong; after all, Jesus himself told them earlier to buy swords (Luke 22:36). But when Peter drew his weapon, Jesus told him to put it away—not because force is never justified, but because violence is a dangerous way to resolve conflict, and even when exercised legitimately, it can carry serious consequences.

In closing, take a moment to examine your own heart: which culture do you primarily subscribe to, and do you believe American culture supersedes the teachings of Christ? Your answer would resolve the question posed in the title—whether you are Christian first or American first. It is an invitation to honestly reckon with whether you are prepared to follow the example of Jesus that I will explore in the next post.

In my next post, I will unpack the lessons that Jesus’s example holds for us.

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As I said in Part 1: God is Not a Republican of the series—Intersection of Faith and Politics—most pastors—particularly among white evangelical Protestant churches—identify as Republican and often advocate for Republican causes and policies. Unfortunately, in doing so, these church leaders frequently conflate Christianity with conservatism, making it seem as though the Republican Party is the party of God. It is not. In Part 2: God is Not a Democrat, I argued that neither is the Democratic Party.

I believe pastors pushing political talking points or campaigning for any party—especially from the pulpit—is a profound error that has compromised the church’s integrity and eroded her influence.

Many years ago, I was listening to a fairly well-known pastor preach on the radio. In the course of his message, he began campaigning for a particular Republican presidential candidate. He was convinced this candidate was ordained by God to win—but he didn’t. I share this story not to claim that the Democratic candidate who won was morally qualified or endorsed by God. My point is simply to illustrate the danger of the binary thinking pastors and Christians often fall into.

God permits whom He wills, even those we might consider morally unqualified, and He does so for His own purposes. As one of the watchers in the book of Daniel declared while announcing judgment against Nebuchadnezzar:

“…so that the living may know that the Most High is sovereign over all kingdoms on earth and gives them to anyone he wishes and sets over them the lowliest of people.”
— Daniel 4:17 NIV

God, in His sovereignty, may elevate even morally flawed or ungodly rulers, as we see throughout Scripture (e.g., Nebuchadnezzar, Cyrus, Pharaoh).

So, how did the American church become so political? I suspect that the activism of some church leaders has roots in the so-called Seven Mountain Mandate (7MM). The 7MM originated in 1975 and is based on a supposed divine revelation received by leaders such as Loren Cunningham of Youth With A Mission and Bill Bright of Campus Crusade for Christ. Drawing on dominion theology, it calls the church to dominate or influence seven spheres of life: Religion, Family, Education, Government, Media, Arts & Entertainment, and Business (or the Economy).

I do not believe the 7MM is biblical, because Jesus said:

“…My kingdom is not of this world.”
— John 18:36

“…the kingdom of God is within you”
— Luke 17:21

Jesus has not called anyone to establish His kingdom in any sphere of life, nor does He need us to do so. He has called us to win souls, because His kingdom is within—within the hearts and minds of people. Where would you say the church has actually dominated since 7MM? Nowhere.

And consider the results. How many candidates endorsed by pastors and swept into office have gone on to do God’s will? Often, they have not. Their hearts were never changed, and the church became little more than a prop for political ambition. As Jesus said:

“…But wisdom is shown to be right by its results.”
— Matthew 11:19 NLT

We might have seen real results had we focused exclusively on changing lives from within. Instead, the political activism of church leaders has deepened societal polarization, alienated those who do not share our political beliefs, and made the message of the gospel unattractive to many.

“Church political leverage may influence policies, but it does not produce righteous lives.”

A Tale of Two Persons

We can learn a great deal about how to handle the political issues of our time—and how to operate in today’s political climate—by examining how Jesus functioned within the political environment of His day. It is both instructive and enlightening. I’ll do this by drawing lessons from Jesus’ approach in contrast to John the Baptist’s.

Jesus called John the Baptist the greatest of the prophets—greater than Moses or Elijah (Matthew 11:11). But notice this: when John directly condemned Herod for marrying his brother Philip’s wife (Matthew 14:3–5), he stepped into political waters that exposed him to needless danger and eventually cost him his life. Jesus said we should be

“wise as serpents and innocent as doves”
— Matthew 10:13

John’s mission was to prepare the way for Christ, not to entangle himself in Herod’s palace politics. While what John did was noble and courageous, it was an unnecessary distraction that negatively affected his core mission.

Contrast what John did with Jesus Christ. Jesus did not make political statements or pronounce political judgments—whether in private or in public—because His focus was on establishing God’s kingdom. He said nothing against Pontius Pilate, the Roman governor. The only word He spoke about King Herod was calling him a “fox” when He was warned of Herod’s intent to kill Him (Luke 13:31–33).

There was much for which Jesus could have condemned Herod, yet when He stood trial before him, He did not utter a word (Luke 23:8–9). It certainly was not out of fear. In the Garden of Gethsemane, when Judas came with the detachment to arrest Him and Peter drew his sword, Jesus rebuked him and said:

“…do you think that I cannot now pray to My Father, and He will provide Me with more than twelve legions of angels?”
— Matthew 26:53

He similarly told Pilate that, if He wished:

“…My servants [angels] would fight, so that I should not be delivered to the Jews…”
— John 18:36

The Church is Not a Political Platform

The church is not a political platform. Instead, as Scripture makes clear, it is:

“the pillar and foundation of the truth”
— 1 Timothy 3:15 NIV

Too often, outsiders perceive the church as taking sides in the culture wars. This harms our credibility, limits our reach, and dilutes the message of Christ.

“Church leaders should speak boldly against government excesses, injustice, and moral decay—regardless of which party holds power.”

The primary responsibility of church leaders is to proclaim the whole counsel of God. They are called to guide believers to live—and to vote for individual candidates—according to biblical principles rather than party agendas. Leaders must also ensure the church is not drawn into political conflicts.

“The church must not be selective in condemning wrongdoing. She must never appear partisan.”

This is often difficult in practice, but as Paul reminds us:

“For we are taking pains to do what is right, not only in the eyes of the Lord but also in the eyes of man.”
— 2 Corinthians 8:21 NIV

We should respect others’ political views—as long as they are not morally compromised—even when we disagree, and always keep our eyes fixed on Christ.

I vote solely according to my Christian values, case by case. The candidate I support depends on how closely their ideas and policies align with Scripture. I do not vote blindly for any party—and you shouldn’t either. Vote your conscience, guided by Bible-based convictions.

In the next part of these series, I will explore some examples of how Jesus navigated the culture wars of His time.

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In my last post, God Is Not a Republican, I mentioned that the majority of church clergy and churchgoers identify as Republicans. I believe this is largely because the Republican Party promotes and supports traditional family values, which align closely with biblical truths. Even so, I argued that some of its policies are not in sync with the Bible.

In the book of Revelation, chapters 2–3, we see our glorified Lord and Savior, Jesus Christ, deliver messages to the seven churches of Asia: Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and finally, Laodicea.

Jesus’s message is essentially a scorecard—an assessment or evaluation of each church’s performance. He highlights their strengths while also pointing out areas that need correction. In the workplace, this is what a good manager does in a performance review: it’s meant to be constructive.

The church of Pergamos (Revelation 2:12–17), which we would likely consider the most corrupt, still had commendable qualities. Satan’s throne was there, and they held to the doctrines of Balaam and the Nicolaitans, which encouraged idolatry and sexual immorality. Yet even there, some remained faithful, including martyrs like Antipas (v.13). Jesus did not outright reject them; instead, He called them to repentance.

A Warning Against Moral Superiority

As true Christians, we must not carry an attitude of moral superiority. Luke tells us that Jesus gave the parable of the Pharisee and the tax collector for this reason:

“Also He spoke this parable to some who trusted in themselves that they were righteous, and despised others.”
— Luke 18:9

The Pharisee boasted of his righteousness—imagine the nerve. The tax collector, on the other hand, stood at a distance, would not even lift his eyes to heaven, and asked only for mercy. Jesus said it was the tax collector who went home justified because he humbled himself before God.

Please understand that this is not to say that doing right doesn’t matter to God—it does. Nor is it to say that you couldn’t be morally better than someone else in certain respects. Of course, God does not want you to be an adulterer, unjust, or an extortioner, as the Pharisee claimed he was not. It was his lack of humility about it that Jesus condemned.

The Danger of Binary Thinking

If you are a Republican who believes the Democratic Party is entirely bad, I begin this way to make a simple point: God does not think in the binary terms that we so often do, reducing everything to all good or all bad. I am speaking here of moral evaluation, not moral relativism.

In this post, I also want to examine Democratic policies through the lens of Scripture.

God’s Heart About Immigrants

As I noted in God Is Not a Republican, most churchgoers identify as Republicans. But a minority of clergy and congregants—mainly in mainline, traditional churches—identify as Democrats and vote accordingly.

Like any good scorecard, I believe there are Democratic policies that align with the Bible.

The Democratic Party is the most welcoming of aliens, foreigners, and immigrants. Conservatives might question the motivation and see it as a political strategy to redraw the map. That may be partially true—but if you are hostile to immigrants, you are missing a key biblical principle.

The Bible says,

“The earth is the LORD’s, and all its fullness,
The world and those who dwell therein.”
— Psalm 24:1

Apostle Paul, speaking to the Athenians in Acts 17, also said,

“From one man he made all the nations, that they should inhabit the whole earth; and he marked out their appointed times in history and the boundaries of their lands.”
— v.26 NIV

Nations have boundaries determined by God, and border control should be enforced. Yet as Christians, we must remember that nations rise and fall, and all peoples are God’s. Disdain for others ultimately denigrates God’s work.

Caring for the Poor and Needy

The Democratic Party is also the most supportive of social programs that assist the poor and less fortunate. Anyone who opposes these programs does not understand the heart of God.

Jesus said,

“...the poor you have with you always.”
— John 12:8

No program—global, national, or local, no matter how much is spent—can ever eradicate poverty. Yet as a society and as individuals, we have an obligation to care for the poor. Any nation that neglects its poor risks losing God’s blessings (Deuteronomy 15:9).

The Old Testament is full of laws commanding the Israelites—and, by extension, the church as God’s true Israel (Galatians 6:16)—to care for the poor. God said,

“For the poor will never cease from the land; therefore I command you, saying, ‘You shall open your hand wide to your brother, to your poor and your needy, in your land.’”
— Deuteronomy 15:11

God cares deeply for the poor, widows, orphans, and aliens. Churches once ran orphanages and other programs in recognition of this, but today much of that work is now handled by governments and secular organizations..

Where Democrats Gets it Wrong

At the same time, the Democratic Party advocates for and supports liberal causes. These include same-sex marriage, transgenderism, gender fluidity, and dysphoria. Supporters call these being progressive, but God’s laws do not change with the times; they are eternal, and He condemns these practices.

“I am the Lord, I do not change…”
— Malachi 3:6

There are only two sexes and genders—male and female.

“So God created man in His own image; in the image of God He created him; male and female He created them.”
— Genesis 1:27

Marriage is only between a man and a woman.

“Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh.”
— Genesis 2:24

The destruction of Sodom and Gomorrah stands as God’s everlasting reminder of His disapproval of all sexual perversions — Genesis 19:24-25

Final Thoughts

In summary, just as God is not a Republican, He is also not a Democrat. If you’ve ever thought otherwise, think again.

Coming Next

In my next post, I will wade further into the murky waters of church and politics by exploring the dangers of political pastoring and drawing lessons from Jesus’ approach in contrast to John the Baptist. Stay tuned.

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This post begins my new series, Intersection of Faith and Politics. I drafted parts of it months ago but hesitated to publish because I am deeply opposed to mixing faith and politics. Still, I now feel compelled to share it. This will be a 6 part series. Please subscribe on Substack or follow me on Facebook so you don’t miss any part of it.

It is estimated that, among U.S. clergy, Republicans or conservatives outnumber Democrats or progressives by a ratio of 2:1, and that the ratio is even higher among churchgoers, likewise favoring Republicans or conservatives.

For non-U.S. residents who may be unfamiliar, the Republican Party is one half of the United States’ essentially two-party political system, the other being the Democratic Party. Republicans are generally associated with conservative views and traditional values, while Democrats are broadly considered liberal and supportive of so-called progressive values.

Disclaimer:

Let me say at this point that I identify as neither Democrat nor Republican; I vote independent. I do not intend to promote any party, but simply to share how I believe Christian believers should approach politics.

About God and Politics

As a people, we tend to think of God in human terms—often in binary ones. We take sides in conflicts or causes and want to know whose side God is on. In doing so, we fail to grasp that God is transcendent and that His ways are beyond our comprehension. As He says in Isaiah:

“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

God does not take sides in our conflicts, and He made this unmistakably clear in a dramatic encounter Joshua experienced. As Joshua approached Jericho—the Israelites’ first conquest in the land of Canaan—he encountered a supernatural figure: a man armed and ready for battle. This figure was the pre-incarnate Christ. Naturally, Joshua asked:

“...Are You for us or for our adversaries?”
— Joshua 5:13

The answer was unexpected:

“…No, but as Commander of the army of the Lord I have now come.”
— Joshua 5:14

Even as the Commander of heaven’s armies, He was saying that He was neither for the Israelites nor for the Canaanites. He was not automatically on Israel’s side, as Joshua and the people assumed. Why? Because God does not take our sides; it is we who must take His.

This is a profound revelation. God does not align with any group or party, only with those who do His will. He underscored this truth immediately afterward when, in their next campaign against Ai, He allowed Israel to be defeated because of Achan’s sin—Joshua 7:4.

Republican Politics and Christian Values

Those who identify as Republicans and vote accordingly often have good reasons for doing so. Republican policies promote and support traditional, Bible-based values such as the institution of marriage.

Marriage is sacred because it was instituted by God and is the bedrock of the family. This institution is under attack because the devil knows it is foundational to society. As Jesus said:

“The thief does not come except to steal, and to kill, and to destroy.”
— John 10:10

The devil is the thief and the destroyer, and his aim is the destruction of human societies.

The growth of abortion clinics and the promotion of abortion remedies represent an attack on another sacred object: the sanctity of human life. Christians are right to oppose this. Support for pro-life causes is righteous and honorable. God told Jeremiah:

“Before I formed you in the womb I knew you;
Before you were born I sanctified you;
I ordained you a prophet to the nations.”
— Jeremiah 1:9

Notice that God says He knew Jeremiah before he was conceived and called him before he was born. Life does not begin at birth but at conception, and all human life must be protected.

The Challenge of War and Political Justification

Historically, support for America’s foreign military interventions has been bipartisan. Accordingly, Republican politics have also supported aggressive foreign wars. These wars are often justified in various ways—sometimes framed as humanitarian interventions, such as the Responsibility to Protect (R2P), and other times as efforts to spread democracy. But who says democratic governments are the only political systems that are good for humanity?

Before democracy, societies lived under other systems—monarchies, theocracies, and others—and many people flourished under them. Ancient Israel, for example, was ruled first by a theocracy during the time of the judges, and later by monarchs such as David, Solomon, and Josiah. Whether the people prospered depended less on the system itself and more on the character and quality of the rulers. What this shows is that it is often not the system that matters most, but the caliber of those who govern.

America’s moral justification for regime-change wars in the name of installing democratic governance collapses when one considers that many of its closest allies in the Middle East are monarchies, not democracies. This inconsistency reveals the danger of assuming that God is aligned with a political ideology rather than with justice and righteousness.

God’s Standard vs. Human Politics

When the aftermath of these military aggressions is examined—the loss of human life, the destruction of infrastructure, and the chaos left behind—it becomes unconscionable for any Christian to regard such actions as acceptable. It is contradictory to rightly oppose abortion while being indifferent to the destruction of human lives through unjust wars. God does not take sides in our political causes; He weighs actions by their fruits.

International law recognizes aggression as a crime, and God does as well. God warned the Israelites not to attack the Moabites, Ammonites, and Edomites in Deuteronomy 2:2–23; such an attack would have been an act of aggression. You may also recall God’s command that King Saul destroy the Amalekites in 1 Samuel 15:2–3—but do you know why? It is because the Amalekites had committed aggression against Israel in the wilderness, as recorded in Exodus 17:8–16. Even divine judgment was not arbitrary; it was rooted in justice.

One of the great sins for which God condemned ancient Babylon was its wanton destruction of nations. As Habakkuk wrote:

“...he is arrogant and never at rest.
Because he is as greedy as the grave
and like death is never satisfied,
he gathers to himself all the nations
and takes captive all the peoples.”
— Habakkuk 2:5

Because of Babylon’s insatiable drive to plunder nations and destroy human life, Habakkuk issued this warning:

“Because you have plundered many nations,
the peoples who are left will plunder you.
For you have shed human blood;
you have destroyed lands and cities
and everyone in them.”
— Habakkuk 2:8

This warning stands for all nations that engage in aggression—especially when it leads to the collapse of societies and the wholesale destruction of peoples. God opposes aggression wherever it is found.

A Word to Republican Supporters

If you are a Christian Republican and supports Republican politics, I am not judging you or questioning your choice—I simply hope this offers some perspective on what is truly at stake.

In my next entry, I will continue along this trajectory by explaining why God is also not a Democrat.

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God Is Not Looking For Perfect People

God is not looking for perfect people, but for obedient people. Let that marinate.

Sometimes we say someone is “perfect,” but we usually mean they’re exceptional. The truth is, there is no perfect person. There never has been and never will be. What God gives us instead is grace.

One thing that goes hand in hand with obedience is accountability. Accountability is defined as:

“the state of being accountable, liable, or answerable.”
— Dictionary.com

You cannot be answerable or liable for something you’re not responsible for. We are accountable in many ways: for the gifts and talents God has given us, for our relationships as fathers or mothers, as sons or daughters, as employees in the workplace, and as citizens in our neighborhoods and societies.

In all of these areas, we are accountable for our words and deeds—and for the consequences that may arise from them.

In the workplace, smart managers don’t usually terminate a direct report for making mistakes. In fact, good leaders know how to create a blameless culture that encourages a fail-fast, learn-faster environment. But they will terminate a direct report who consistently demonstrates a lack of accountability.

God deals with us in a similar way. He doesn’t need you to be perfect, but He does want you to be accountable. Apostle Paul says:

“So then, each of us will give an account of ourselves to God.”
— Romans 14:12 NIV

This speaks to final, end-time judgment. However, I’m focusing on accountability in the here and now—what it looks like in our everyday lives. In this post, I’ll be discussing what a lack of accountability looks like.

Three Key Elements of a Lack of Accountability

There are three key elements that reveal a lack of accountability: disobedience, avoiding responsibility by blaming others, and rationalization—making excuses for wrongdoing. We see all three play out clearly in the life of King Saul in 1 Samuel 15:10–29.

The first pillar of accountability is obedience—doing what God has commanded or called you to do. Earlier in chapter 15, Saul had been commanded by God, through the prophet Samuel, to wage war against the Amalekites and completely destroy them and their animals:

“Now go and attack Amalek, and utterly destroy all that they have, and do not spare them. But kill both man and woman, infant and nursing child, ox and sheep, camel and donkey.”
— v3

Saul failed to obey. He spared Agag, their king, and also kept the best of the livestock. This displeased God, who revealed it to Samuel. Samuel, in turn, grieved over Saul’s actions (v10–11). The matter was so serious that Samuel later described it as rebellion—comparing it to witchcraft:

“For rebellion is as the sin of witchcraft…”
— v23

By calling it rebellion, Samuel was making it clear that Saul’s actions were not a mistake but an intentional act of defiance against God. Whenever you willfully do something the Bible condemns, you are also walking in rebellion.

Blaming Others

Next, after Samuel confronted Saul about disobeying God by sparing the animals, what did Saul do? He blamed his army.

“They have brought them from the Amalekites; for the people spared the best of the sheep and the oxen, to sacrifice to the Lord your God; and the rest we have utterly destroyed.”
— v15

Saul framed it as though the decision belonged to the people, but he was clearly responsible. Verse 9 makes that unmistakable:

“But Saul and the people spared Agag and the best of the sheep, the oxen, the fatlings, the lambs, and all that was good, and were unwilling to utterly destroy them.”
— v9

If you’re wondering how this act of disobedience rises to the level of rebellion, it’s right there in the text. Notice the phrase “were unwilling.” This wasn’t forgetfulness or misunderstanding. It was a deliberate choice to reject God’s command.

Making Excuses

Finally, in verse 24, after Saul’s attempt to blame his army fell apart, he admitted that he had sinned. Even then, his confession was half-hearted, because he added this:

“Then Saul said to Samuel, ‘I have sinned, for I have transgressed the commandment of the Lord and your words, because I feared the people and obeyed their voice.’”

Whenever we apologize to God for wrongdoing, it must be total and unconditional. You can’t hedge. You can’t make excuses. God understands our mistakes and will forgive us when we ask—but He cannot use us if we refuse to be accountable for them.

Because of all this, God rejected Saul as king. Samuel told him:

“…you have rejected the word of the Lord, and the Lord has rejected you from being king over Israel.”
— v26

The Consequences of Rejection

Notice one more thing about King Saul. Even after God rejected him, he continued to sit on the throne. God was already done with him—the Spirit of God had left him, and he was tormented by an evil spirit. From there, his life spiraled downward. Instead of ruling, he spent his time chasing David all over the land, trying to kill him.

You might wonder why this matters. Here’s why.

Do you know a pastor or church leader you once admired, but now you’re scratching your head, wondering what happened—because they now say or do things that clearly aren’t biblical? It’s because God has already rejected them. They no longer carry God’s anointing.

One sign that God has rejected a pastor, church leader, or anyone at all is that they begin doing strange things—just like Saul did. Instead of governing, he obsessed over David. He consulted a witch. His behavior became erratic. In the same way, people like this may start acting strange, dressing strange, organizing strange programs, participating in questionable activities, or asking for strange donations.

When a Christian singer or musician starts performing strange events or singing strange songs, beware. It’s possible that God has rejected them.

Like King Saul, they no longer have revelation (1 Samuel 28:6). Remember how, in his desperation to hear from God, Saul went to consult the witch of Endor (v8)—something that would have been unthinkable before, especially since he himself had banished them from the land (v3). In the same way, these pastors and church leaders no longer speak by the Spirit of God, but are now inspired by demons.

Take Action

God doesn’t reject anyone because of their mistakes, but He will if they consistently fail to be accountable for them. Take action:

• If you recognize that you are worshiping under the leadership of such a pastor, you would do well to find another church. Don’t make the mistake of remaining under them. This was the mistake of Jonathan: he remained aligned with his father, Saul, and perished on Mount Gilboa along with him (1 Samuel 31:2).

• Also, remember that Saul first disobeyed, and even though Samuel said the kingdom had been taken from him (1 Samuel 13:14), God overruled him. However, a lack of accountability is not something God will overlook forever. He ultimately rejected Saul. If God has given you a responsibility, make sure He doesn’t reject you because you fail to be accountable.

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What is in a Name?

Exodus 3:14–15 is where God famously introduced Himself as I AM, but He had actually hinted at this earlier to Abraham in Genesis 15:1.

“Then Moses said to God, Indeed, when I come to the children of Israel and say to them, ‘The God of your fathers has sent me to you,’ and they say to me, ‘What is His name?’ what shall I say to them?”
And God said to Moses, “I AM WHO I AM.” And He said, “Thus you shall say to the children of Israel, ‘I AM has sent me to you.’ ”

Moses, living in a pagan Egyptian culture with its own pantheon—where people were accustomed to gods and goddesses bearing names—asked God what name he should give to the Israelites.

God told Moses “I AM,” but it was not in the sense of a name like those of the pagan gods and goddesses, whether Egyptian, Greek, or Roman. I AM in Hebrew is connected to YHWH, the divine name later rendered as LORD in English translations. The form “Jehovah” arose much later in medieval Latin.

The God of The Bible is Greater

For you to understand the true and deep significance of God’s name, you must first understand a word you may or may not be familiar with: pantheon.

Classical literature gave us the word pantheon. Merriam Webster defines pantheon as “the gods of a people,” the most famous examples being the Greek and Roman pantheons. The Greek pantheon consists of hundreds of gods and goddesses, with Zeus regarded as the most famous and most powerful. The Roman pantheon includes many of the foremost Greek gods, though often under different names, with Jupiter occupying the highest position.

One defining characteristic of these pantheons—using the Greek pantheon as an example—is that the gods rule over different domains and possess different capabilities. Zeus rules over the sky, Poseidon over the seas, and Hades over the underworld. Other prominent Greek gods include Athena, the goddess of wisdom, war, and crafts; Apollo, the god of the sun, music, and prophecy; and Aphrodite, the goddess of love and beauty.

Because of these differing roles and capabilities, worshippers would pray to specific gods or goddesses depending on their needs. Sailors prayed to Poseidon for safety on the high seas, soldiers and warriors prayed to Athena for victory in war, and women prayed to Aphrodite for beauty or to find love.

I am not in any way affirming these beliefs; I am simply stating them for explanatory purposes.

One Error of Catholicism

As an aside, the error of Catholicism in instructing believers to pray to so-called “saints” for different needs has its roots in this same pagan practice. Sainthood is not something that is granted through catholic canonization. The Bible repeatedly teaches that all true Christian believers are saints. Paul wrote:

“To the church of God which is at Corinth, to those who are sanctified in Christ Jesus, called to be saints…”
— 1 Corinthians 1:2

If Catholic authorities wish to dispute this, their argument is not with me, but with the Bible.

None of these Greek gods or goddesses—including Zeus, the most powerful among them—possessed all these attributes or could meet every need of their worshippers.

With this brief history lesson complete, let me return to unpacking the meaning of God’s name.

The I AM WHO I AM

Notice that God began by saying “I AM WHO I AM” in verse 14. He was not really giving Moses a name per se. Rather, He was making the point that He is not limited by names because He is not like the pagan gods and goddesses, who are limited in their capabilities. He is limitless.

This is what Paul was writing about when he said:

“Now when all things are made subject to Him, then the Son Himself will also be subject to Him who put all things under Him, that God may be all in all.”
— 1 Corinthians 15:28

God calling Himself “I AM WHO I AM” is a statement of distinction. He was declaring that He is not like the pagan gods and goddesses worshiped by the Egyptians and other peoples then, nor like the gods people worship today.

In the following paragraphs, I will highlight three key areas of human need where God has revealed Himself in the lives of His people.

God as Shield

One of the first aspects of His nature that God revealed in relation to human need was to Abraham (then Abram) when He said:

“Do not be afraid, Abram. I am your shield, your exceedingly great reward.”
— Genesis 15:1

At that time, Abraham was living among foreign people. He was allied in particular with the Amorite brothers Mamre (later Hebron), Aner, and Eshcol (as in the valley of Eshcol), whose lands Abraham’s descendants would later inherit. As a foreigner living among surrounding peoples, there were real dangers and threats.

A shield is used for defense and protection. God was telling Abraham, I AM your protector—your safety and your security. We see this protection demonstrated when Abraham went to war against Chedorlaomer and the kings allied with him to rescue Lot (Genesis 14:15).

Abraham could not have defeated this alliance had God not been with him.

And if you are now facing dangers or threats—or whenever you face them in your workplace, your neighborhood, or wherever you may be—God is also saying to you, I am your shield.

God as Provider

Second, God revealed Himself to Abraham as a Provider when He asked him to sacrifice his son Isaac. After Abraham demonstrated obedience, God stopped him, making clear that it was a test, and provided a ram to be offered in Isaac’s place.

“And Abraham called the name of the place, The LORD Will Provide; as it is said to this day, ‘In the Mount of the LORD it shall be provided.’”
— Genesis 22:14

From the Hebrew expression used here comes the title Jehovah Jireh, the Lord our Provider.

One important truth revealed in this story is that God would never require human sacrifice, unlike the demonic pagan gods such as Moloch (Molech). It is tragic that Jephthah, one of the judges of Israel, did not understand this and sacrificed his daughter (Judges 11:30–31, 38–39).

As one of His many attributes, God is our Provider, and we can pray to Him whenever we are in need.

God as Healer

Third, God revealed Himself as our Healer when He said:

“…If you diligently heed the voice of the Lord your God and do what is right in His sight, give ear to His commandments and keep all His statutes, I will put none of the diseases on you which I have brought on the Egyptians. For I am the Lord who heals you.”
— Exodus 15:26

God demonstrated this again in a lesser-known story in Numbers 21:4–9 when the Israelites disobeyed Him and were bitten by snakes, resulting in many deaths. When they repented, God instructed Moses to make a bronze serpent and place it on a pole. Anyone who looked at it was healed. Interestingly, many believe that this serpent on a pole is the inspiration for the modern medical insignia.

If you are sick now—or know someone who is—God can heal you or them if you pray and believe. While it is true that God does not always heal for reasons known only to Him, this is the exception rather than the rule. God is, by nature, a Healer.

God’s Titles Reflect His Actions

The dramatic way God revealed Himself in the stories we have reviewed is noteworthy because the titles we attribute to Him today are derived from what He has done, not from what anyone merely claimed or believed He could do. Do you grasp the difference?

For example, we call Him Jehovah Adonai, the Sovereign One, because He rules over all. We call Him Jehovah Sabaoth, the Lord of hosts, because He gives victory in war. We call Him Jehovah Rapha (or Ropheka) because He heals.

By contrast, people may claim or believe that their false gods and goddesses can act, even when they cannot. This is illustrated by the false prophets of Baal in their showdown with Elijah on Mount Carmel, when they called on Baal to send fire, but nothing happened—because he could not (1 Kings 18:29).

The God of Elijah—our God—sent fire because He can do all things.

If you are an Islamist, Hinduist, Buddhist, Scientologist, or a follower of any other false religion, ask yourself: what has your god ever done for you, or done for you lately?

The Limitless Nature of God

God saying, “I AM WHO I AM,” is His way of saying, in effect, you cannot put Me in a box. God was declaring that He cannot be confined or limited. He is sovereign over all and present in all—fully transcendent, preeminent, and supreme over everything.

By calling Himself I AM, God was saying, “I can be whatever you need and meet all your needs,” unlike the limited pagan gods and goddesses.

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When Hate Is Taught as Scripture

Recently, I watched a Facebook video interview of a Baptist pastor who said he hates homosexuals and claimed that the Bible says to hate them. He went on to say that while he loves even his enemies, he hates gays with a passion, describing them as violent predators who should be destroyed. To support his claim, he quoted Psalm 5, where, speaking of God, it says:

“…You hate all workers of iniquity.
You shall destroy those who speak falsehood…”
— verse 5–6

I am not defending a homosexual lifestyle, because the Bible expressly condemns it as sinful. However, it seems clear that he is either unfamiliar with, or willfully ignores, this passage:

“For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.”
— John 3:16

God hates sin—including the sin of homosexuality—but He does not hate people, and He has not commanded us to hate anyone. And even if God did hate, He is God; there is no Scripture that instructs us to do the same.

In fact, the apostle John says:

“If anyone says, ‘I love God,’ and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot love God whom he has not seen.”
— 1 John 4:20

In the video, the interviewer pointed this Scripture out. The pastor responded by saying it applies only to brothers in the faith. By that logic, since the verse says “brother,” he would also be free to hate women. I’m being sarcastic. In this context, brother clearly refers to all humanity.

There were other statements he made that were based on an incomplete or incorrect understanding of Scripture. He frequently cited the Old Testament as the foundation for his beliefs. This is a pastor who clearly does not understand that Jesus now requires us to go beyond some of the things commanded under the old covenant (the Old Testament).

It seems that he may be wearing a mask and does not truly understand what it means to be a Christian.

Revisiting the Standard: Love Your Neighbor, Not Hate Your Enemy

This brings us to the final post in this series—Standards of Christian Living. Here, I conclude by unpacking Matthew 5:43–48.

“You have heard that it was said, You shall love your neighbor and hate your enemy.”
— verse 43

Notice two things. First, the statement “You shall love your neighbor” comes from Leviticus 19:18. Second, “hate your enemy” was never commanded by God. That phrase came from what, in Jesus’s time, was known as the traditions of the elders (Matthew 15:2).

These traditions were additions to the Mosaic Law, developed by the Pharisees and scribes. They were based on interpretations of the law that were often incorrect. Jesus rejected such traditions—like the one that taught a man should donate to the synagogue, as Corban, what he should have given to his parents (Mark 7:9–13).

Jesus Raises the Standard

Then Jesus raised the standard again—just as we have seen Him do throughout this series—by saying:

“But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you.”
— verse 44

Please note that most other popular translations, such as ESV, NIV, and NLT, do not include the bless and do good phrases, but Luke’s account does (Luke 6:27–28).

Jesus calls us to a higher life. He gives four clear instructions:

• Love our enemies

• Bless those who curse us

• Do good to those who hate us

• Pray for those who persecute or spite us

Then He adds:

“…that you may be sons of your Father in heaven…”
— verse 45

This is how we demonstrate that we are sons and daughters of God. It is not the labels we give ourselves or our claim to be Christians, but what we actually do. These are the divine metrics.

You are not a genuine Christian if you hate anyone, curse them, wish bad things to happen to them, do bad things to them, or refuse to pray for them. If you do any of these but believe you’re a Christian, you are lying to yourself.

God Doesn’t Discriminate

Next, Jesus introduced a concept that would have been considered radical in His time—and one that many societies still struggle to grasp today. He said:

“For He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust.”
— verse 45

Jesus is saying that God does not discriminate. He provides sun and rain equally to the good and the evil, the just and the unjust. Discrimination, by definition, is treating people unfairly based on characteristics such as ethnicity, nationality, skin color, and similar distinctions.

To make His point clear to His audience, Jesus highlighted some common ways people discriminate:

“For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you greet your brethren only, what do you do more than others? Do not even the tax collectors do so?”
— verses 46–47

We discriminate against those who are not like us, who do not look like us, or who do not belong to our group. We also discriminate against people we deem unworthy of our love or respect—just as much of society in Jesus’s day viewed tax collectors. Jesus’ interaction with the Samaritan woman in John chapter 4 also shows that Jews discriminated against Samaritans, viewing them as religiously impure and morally inferior. Jesus is making it clear that this is not God’s character. And if we are truly God’s people, He calls us to reflect that character by refusing to live this way.

There’s a Reward For Doing

Some of these are very tough calls. Anyone who says otherwise is lying or deceiving themselves. Knowing this, Jesus offers us an incentive by hinting that there is a reward for doing these things:

“…what reward have you?…”
— verse 46

Jesus is saying that God rewards us when we live this way. He then concludes by saying:

“Therefore you shall be perfect, just as your Father in heaven is perfect.”
— verse 48

We often think of perfection as being without fault or completely sinless. No. Jesus shows us that perfection, in this context, means doing what God has commanded us to do.

We can never match God’s perfection, but when we obey what He says, Jesus declares that we are perfect like Him.

Attitude Towards Enemies Reveals You

I often notice in crime stories that when relatives or friends of victims are asked whether the victim had any enemies, they respond, “everyone loved them.” But that isn’t true. In fact, Jesus said “a man’s enemies will be those of his own household” — Matthew 10:36. Jesus, the perfect and sinless Son of God, had enemies.

So the fact that you will have enemies is a given—there will always be someone who doesn’t like you. How you respond to that reality, however, is another matter. If you have ever wondered whether you are a true Christian, examine your attitude toward—and your treatment of—your enemies. That will reveal whether you are or not. Jesus said of His enemies, “Father, forgive them, for they do not know what they do.” — Luke 23:34.

This post concludes the series, and I hope you’ve been inspired to move forward and become a better person. To access the previous teachings of this series, please click below:

1. Part I: Truth Has a Name: The Mountain Revelations

2. Part II: Verbal Murder: Are Your Words Killing?

3. Part III: God Deals With the World As Is

4. Part IV: What is Your Promise Worth?

5. Part V: Violence is a Weapon of the Weak

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