Every year, as October 31 approaches, sincere Christians ask whether a church should hold some form of an outreach or harvest festival on Halloween. I understand the concern, I’ve wrestled with it as well. We are called to be holy, to reject what is evil, and to refuse any compromise with darkness. Those are not small matters, and we should never dismiss someone who has a strong conviction about them. Also, I am not trying to open a can of worms, but this really came out of a conversation with a cherished member of our church with real concerns. 
This is not a new issue, the church at Corinth and Ephesus had to learn to distinguish between what Scripture actually forbids and what it leaves to Christian wisdom and conscience. But I think it wise to address why we are hosting a harvest festival.  Obviously it is not because we want to celebrate darkness. We are holding it because our neighbors are already outside, families are looking for safe places to gather, and we believe October 31 belongs to the Lord just as much as every other day.

The verse most often raised is Ephesians 5:11: “Take no part in the unfruitful works of darkness, but instead expose them.” That is a clear command, and we want to obey it. But notice what Paul forbids. He does not say, “Have no contact with people who live in darkness,” or, “Avoid every place and occasion that unbelievers use sinfully.” He says not to participate in the works of darkness.
As always, context is king: the surrounding passage identifies the issue. Paul warns against sexual immorality, impurity, greed, filthy speech, deception, and disobedience. In contrast, he says, “the fruit of light is found in all that is good and right and true” (Ephesians 5:9). The contrast is moral and spiritual. It is between doing what darkness produces and living in the goodness, righteousness, and truth of Christ.
Handing a child a piece of candy, providing games for families, welcoming neighbors, and showing the love of Christ are not works of darkness. They do not become works of darkness simply because they happen on a night when other people may be doing dark things.
In fact, one way darkness is exposed is through contrast. When Christians demonstrate genuine joy instead of fear, generosity instead of selfishness, safety instead of chaos, and hope instead of fascination with death, the light becomes visible.

Some point to the historical associations of Halloween and conclude that anything done on October 31 must participate in those associations. But the Bible gives us a more careful way to think. In 1 Corinthians 8–10, Paul addressed food that had been offered to idols. He made an important distinction. Christians could not knowingly join in an idolatrous feast because that would be participation in idol worship. Yet they could buy the same kind of meat in the marketplace and eat it with thanksgiving. The object itself was not spiritually contaminated. The meaning and nature of the participation mattered.
That distinction helps us here. Participating in an occult practice is wrong. Attempting to contact spirits, celebrating evil, glorifying what God condemns, or treating darkness as harmless entertainment would violate biblical boundaries. But gathering on the same date to serve our neighbors is not the same kind of participation. October 31 is a square on the calendar. The devil does not own it. “The earth is the Lord’s and the fullness thereof” (Psalm 24:1). We do not honor darkness by surrendering a day to it. We honor Christ by asking how that day can be used for what is good, right, and true. I get any concerns. It grieves me how so many celebrate by decorating their homes with frankly, evil.  We saw a restaurant end of August and it already had Halloween decorations!!! Ugh!

But, faithfulness does not require isolation. Jesus prayed concerning His disciples, “I do not ask that you take them out of the world, but that you keep them from the evil one” (John 17:15). In the sermon on the mount, He calls us the light of the world, then tells us not to hide that light (Matthew 5:14–16). Light is most noticeable where it is dark. It seems preferable in many ways to be an opportunity to be light on the one evening when many of our neighbors are walking past our homes and looking for places to gather since we spend much of the year trying to create opportunities to meet people. On October 31, the neighborhood comes to us. We should at least ask whether that moment can be received as an opportunity rather than surrendered as enemy territory. This does not mean that every Christian must participate. It does mean that Christians may participate in a way that is intentionally different, clearly wholesome, and centered on loving their neighbors. Or, in a way that appeals to their conviction, like setting aside a time of spiritual warfare prayer…

Romans 14 is especially important when faithful Christians reach different conclusions about days and practices Scripture does not directly command or forbid. Paul writes, “One person esteems one day as better than another, while another esteems all days alike. Each one should be fully convinced in his own mind” (Romans 14:5). A Christian who cannot participate with a clear conscience should not violate that conscience nor treated as spiritually immature for abstaining.
But the instruction works in both directions. A personal conviction is precious, but it is not automatically a command for every believer. We must be careful not to call something sinful when Scripture has not called it sinful. Romans 14 warns both against despising those who abstain and judging those who participate.
Zeal for holiness is a gift. Zeal without humility, however, can turn personal boundaries into universal laws. Biblical maturity holds conviction and charity together. We can say, “I do not believe I should participate,” without saying, “Anyone who participates is compromising with darkness.”
Where would we draw the line?
Calling something an outreach does not automatically make every activity wise. Our methods must agree with our message. We should not imitate occult practices, glorify evil, make light of what Scripture condemns, or use the occasion as an excuse for worldliness. I’ve seen churches in our county and frankly, I’ve thought, I can’t tell that this is a Christian event except that it is at a church.  I think that crosses the line.  I think wearing costumes that celebrate darkness at our events would be crossing the line.  I think simply providing an alternate opportunity for families may not cross the line but what’s the point if we aren’t light?
Our purpose is much simpler. We want to provide a safe and joyful place for families, serve our community generously, build relationships with neighbors, and let people experience the warmth of a church family that loves Jesus. We are not trying to make darkness look Christian. We are trying to bring Christian light into a moment when people are unusually open to gathering.
Why we are choosing to be present
We are not celebrating Halloween. We are holding a harvest festival on October 31. The date gives us a natural opportunity to welcome people who might not yet walk through our doors on a Sunday morning. Some may come only for candy. That is all right. Relationships often begin with small acts of kindness. A child receives a treat, a parent has a conversation, a family discovers that the church is not a fortress hiding from the community, and a door opens for future ministry. We can trust God with what grows from the seeds we plant. We refuse to participate in darkness. We also refuse to give darkness uncontested possession of a day the Lord has made. Our calling is not merely to avoid evil, but to overcome evil with good (Romans 12:21).
So we will honor those whose conscience leads them to abstain. We will ask those who participate to do so thoughtfully and joyfully. And together, we will remember that our neighbors are not the enemy. They are people Jesus loves, people He has placed near us, and people He has called us to love. October 31 does not need less Christian presence. It needs more Christian light.
A helpful test is to ask:

1. Can we sincerely thank God for what we are doing?
2. Are we imitating darkness or providing an alternative to it?
3. Does this help us love our neighbors without sharing in their sin?
4. Does this event reveal Jesus or point  people to Jesus?
5. Will people leave with a clearer or more confused impression of who we are?

If you have a desire to sincerely dialogue around this, we’d be open to discuss.  In the past, we’ve avoided October 31st, but this year it was the only date that fit in our very busy schedule. 

Few things stir strong opinions in a church quite like worship music. Christians should care deeply about what we sing. Worship isn’t entertainment before the sermon or a matter of musical preference. When a congregation sings, we are putting words into the mouths of God’s people and directing those words toward God. That means theology matters.
Our church takes the theology of our worship music seriously and that is why recently the worship leaders and myself have gone through and eliminated a huge number of songs from our “grab bag” of worship. But another question has increasingly arisen in evangelical churches: What if a biblically sound song comes from a church or ministry with which we have theological disagreements? Our approach has been to evaluate songs carefully rather than automatically accepting or rejecting them based solely on the name attached to them.
Here is why.
1. Is the song biblical?
Before asking who wrote a song, we should ask what the song says.
Does it accurately describe God? Does it clearly proclaim Christ? Does it accurately communicate the gospel? Does it reflect biblical truth about sin, salvation, grace, holiness, worship, the Holy Spirit, the church, and the Christian life? Could we open our Bibles and defend what we are asking our congregation to sing?
That must always be the primary test. Our authority is Scripture; not a worship label, denomination, publishing company, or a podcast opinion.  If a song teaches something contrary to Scripture, we should not sing it. End of story.   It does not matter whether it came from Bethel or Getty Music. It does not matter whether the writer is charismatic, Reformed, Baptist, Anglican, or non-denominational. Bad theology does not become good theology because it came from someone we like. And good theology does not necessarily become false because it came from someone with whom we disagree.
2. Singing a song is not the same as endorsing everything about its author
If our church sings a song written by someone, are we thereby endorsing that person's church, theology, ministry, sermons, conferences, books, and practices? I don't believe we are. Historically, Christians have sung songs written by people with whom they would strongly disagree on other matters. Some hymn writers held theological positions we would not embrace. Some had personal failures. Some belonged to denominations with doctrines very different from ours. And almost none of us investigate the complete theology, denominational affiliation, church history, and personal life of every person involved in writing every song we sing. In fact, we would be hard pressed to sing the EPIC hymn “It is well” by Horatio Spafford if we judged it based on his terrible theology later in life.  The song is orthodox, his later life was… not. Also, Martin Luther and other Christian leaders, especially Salvation Army, adapted melodies already familiar within their culture and employed them for Christian worship (oh, speaking of Luther, it appears that he was shockingly antisemitic later in life…). There is an important distinction between saying: “This statement is true.” and saying: “I endorse everything this person believes.”
Those are not the same thing. Paul himself demonstrated an ability to recognize truth even when it came from surprising sources. In Acts 17, he quoted pagan poets without endorsing paganism. In Titus 1:12, he quoted a Cretan poet to make a truthful point. Truth can be recognized as truth without granting blanket approval to its source. This does not mean authorship never matters. It means authorship is a consideration, not necessarily the final authority.
3. We do have genuine concerns about some of these ministries
We should also avoid swinging the pendulum too far. There have been teachings and practices associated with Bethel that we would not recommend and would not practice in our church.  Likewise, there may be things associated with Elevation, Hillsong, or other churches that we would question, criticize, or reject. But, biblical discernment requires us to “test everything; hold fast what is good” (1 Thessalonians 5:21). Notice the balance in that verse. Test everything. But then: Hold fast what is good. It does not say, “If anything connected to something is questionable, reject everything connected to it.”
There are certainly circumstances where one crosses the line into serious doctrinal error and places themselves outside of orthodox Christianity. Scripture repeatedly warns us about false teachers. But we should also distinguish between: theological disagreement, questionable practice, serious doctrinal error, and outright heresy. Those are not identical categories.
4. What about the royalty argument?
This is probably the strongest argument against using songs from ministries we disagree with. The argument goes something like this: “Every time our church sings one of their songs, CCLI royalties eventually help financially support that ministry. Therefore, by singing the song, we are helping fund theology we believe is wrong.” There is some truth to the premise.
It is legitimate for a Christian to say: “I don't want my money helping support a ministry whose teachings concern me.” I respect that conviction. However, I do not believe that principle necessarily requires the church to reject every otherwise-biblical song associated with that ministry. Why? Because if indirect financial association becomes our standard for participation, it becomes extraordinarily difficult to apply consistently. Christians purchase products from companies whose owners support causes with which we disagree. We buy books through retailers that sell material we would strongly oppose. We subscribe to internet providers, streaming companies, phone manufacturers, grocery stores, banks, and entertainment companies whose corporate philosophies may be far removed from biblical Christianity.
Paul dealt with a surprisingly similar conscience question in 1 Corinthians 8–10. Meat sold in the marketplace had sometimes previously been associated with pagan sacrifices.  Paul did not teach that because something had an objectionable association, Christians were automatically forbidden from using it. That seems like an important biblical principle for this discussion. Indirect economic benefit deserves consideration.  But indirect economic benefit is not identical to theological endorsement.
5. We should be particularly careful about what a song communicates
There is another concern that I believe is actually more important than royalties. What will our people understand us to be communicating by singing the song? Suppose a particular song has become inseparably associated with a serious theological error or a public scandal. Even if the lyrics themselves could technically be defended, using the song might create unnecessary confusion. Paul repeatedly emphasized not merely asking: “Is this permissible?” but also: “Is this helpful?” “All things are lawful, but not all things are helpful.” 1 Corinthians 10:23
That is why our worship decisions cannot simply involve running lyrics through a theological checklist. Pastoral wisdom matters too. We ask questions such as:
Are the lyrics clearly biblical?
Is the song congregationally singable?
Does it direct attention toward Christ rather than ourselves?
Does it reinforce the theological priorities we want to develop in our church?
Could its associations create unnecessary confusion?
Is there another song that communicates the same truth more clearly?
Is this song worth spending our limited congregational repertoire on? (I’ve removed many based on this.) This last question matters. There are thousands of worship songs available. We do not need every song.  Sometimes the answer is simply: “This song isn't wrong, but there are better songs available.” That is a very different judgment from saying: “This song is spiritually dangerous because of who wrote it.”
6.  Romans 14 should influence the way we treat one another.
Some Christians will remain uncomfortable singing music connected with particular ministries. We should take that seriously. Romans 14 gives considerable instruction concerning disagreements of conscience among believers. Someone may conclude: “I cannot in good conscience sing anything associated with Bethel.” I can respect that conviction. But that Christian should be careful about turning a personal conviction into a universal biblical command where Scripture itself has not done so.
Likewise, someone comfortable singing the song should not ridicule the person who has concerns. Grace works both directions.
7. Our standard remains high
None of this means we casually choose worship music. Actually, the opposite is true. Because songs teach theology, we should scrutinize them carefully. Popularity does not equal theological accuracy. Our goal is: “Will this help our church worship God in spirit and truth?”
We want songs rich in Scripture. Songs about the character of God. Songs about the cross, the resurrection, grace and holiness. Songs that teach believers who God is and remind them what He has done. Songs that our congregation can actually sing together. (I get the worship leaders to use me as the lowest common denominator… will a tone deaf lunk like Pastor Art who can’t carry a tune in a bucket be able to sing this…)

Why Believe in a Pretribulation Rapture?
Few subjects generate as much interest, disagreement, and speculation among Christians as the rapture. Faithful believers agree that Jesus Christ will return, the dead in Christ will be raised, living believers will be transformed, and all God’s people will be gathered to Him. The principal disagreement concerns when this gathering will occur in relation to the final period of tribulation described in Scripture.
After studying the relevant passages, I believe the best explanation of the biblical evidence is that Christ will gather His church before the seven-year period commonly called the Tribulation. No single verse settles every question, but several lines of evidence form a strong cumulative case for a pretribulation rapture. This is largely summarized from a Masters Seminary Journal article (see footnote)
What Is the Rapture?
The word “rapture” comes through Latin from the Greek word harpazō, meaning to seize, snatch, or suddenly catch away. Paul uses this word in 1 Thessalonians 4:16–17:
“The Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air.”
The English word “rapture” may not appear in most Bible translations, but the event certainly does.
First Corinthians 15:51–52 describes the same transformation:
“We shall not all sleep, but we shall all be changed...in a moment, in the twinkling of an eye, at the last trumpet.”
At the rapture, believers who have died will be raised with imperishable bodies. Believers who are still living will be instantly transformed. Together, they will be gathered to Christ and will remain with Him forever.
Therefore, the question is not whether there will be a rapture. Scripture clearly teaches that there will be. The question is when it will occur.
The Entire Church Will Be Gathered
Some have taught a “partial rapture,” suggesting that only especially faithful or watchful Christians will be taken while less obedient believers are left behind.
That position is difficult to reconcile with Paul’s declaration that “we shall all be changed” in 1 Corinthians 15:51. Participation in the rapture rests on a believer’s union with Christ, not on reaching a particular level of spiritual maturity.
The New Testament certainly calls Christians to watch, remain faithful, and live obediently. But those commands distinguish genuine faith from empty profession; they do not divide the body of Christ into Christians who deserve the rapture and Christians who do not.
The judgment seat of Christ will evaluate the faithfulness of believers and determine reward. The rapture itself is not a reward earned by superior Christians. It is the completion of the salvation Christ purchased for everyone who belongs to Him.
Why Place the Rapture Before the Tribulation?
The passages explicitly describing the rapture do not include a sentence saying, “This will happen seven years before Christ returns to earth.” The case for a pretribulation rapture comes from examining how numerous passages fit together.
1. The Church Disappears From the Earthly Narrative in Revelation
The word “church” appears repeatedly in Revelation 1–3 as Jesus addresses seven historical churches. Beginning in Revelation 6, however, the focus shifts to divine judgments upon the earth, the nation of Israel, the 144,000 from the tribes of Israel, and those who come to faith during the Tribulation.
The church is not mentioned by name as being on earth throughout Revelation 6–18.
The absence of the word “church” does not by itself prove the rapture has occurred. Nevertheless, the sudden change is significant. The book moves from direct and repeated instruction to the churches to an extended description of worldwide judgment in which the church is never identified as an earthly participant.
This fits naturally with the belief that Christ has gathered His church before the judgments begin and that God’s prophetic focus has returned in a particular way to Israel.
2. The Rapture and Christ’s Return to Earth Are Described Differently
First Thessalonians 4 and 1 Corinthians 15 describe Christ gathering and transforming His people. Matthew 24–25 and Revelation 19 describe Christ returning to earth in judgment and victory.
Several differences stand out:

• At the rapture, believers are caught up to meet Christ in the air; at His glorious appearing, Christ comes to earth to judge and reign.
• At the rapture, the resurrection and transformation of believers are emphasized; in Matthew 25, the emphasis is the judgment of the nations.
• At the rapture, believers are removed from among unbelievers; in several judgment passages, unbelievers are removed while the righteous enter Christ’s kingdom.
• The rapture is presented as comfort for believers; Christ’s appearing in glory brings terror and judgment upon His enemies.
• The rapture passages do not describe the establishment of the earthly kingdom; the Second Coming passages lead directly into Christ’s reign.

These differences suggest two distinguishable movements within the larger event we call Christ’s Second Coming: Christ gathers His church to Himself, and later He returns with His saints to judge His enemies and establish His kingdom.
This does not require two unrelated “second comings.” It understands Christ’s return as one great prophetic movement with distinguishable stages.
3. Jesus Promises to Keep His People From the Coming Hour
In Revelation 3:10, Jesus promises the church in Philadelphia:
“Because you have kept My command to persevere, I also will keep you from the hour of trial which shall come upon the whole world, to test those who dwell on the earth.”
Jesus does not merely promise protection from a particular judgment. He promises to keep His people from the “hour,” meaning the worldwide period of testing itself.
The Greek expression translated “keep you from” can describe being guarded from entering a danger. This fits a pretribulation rapture in which the church is removed before the coming period of worldwide judgment.
The verse should not be made to carry the entire doctrine by itself, but it contributes meaningfully to the cumulative case.
4. The Epistles Do Not Prepare the Church for Daniel’s Seventieth Week
The New Testament repeatedly warns Christians about persecution, false teaching, spiritual deception, suffering, and opposition. Believers should never expect an easy or trouble-free life.
Yet the epistles do not give the church detailed instructions for surviving the judgments described in Revelation 6–18. They do not tell churches how to respond to the Antichrist’s mark, the trumpet judgments, the bowl judgments, or the other distinctive events of Daniel’s seventieth week.
If the entire church were destined to live through that period, we might reasonably expect the apostles to provide specific preparation for it. Instead, believers are repeatedly told to expect Christ and to find comfort in the hope of His appearing.
This silence is not absolute proof, but it makes good sense within a pretribulational framework.
5. First Thessalonians 4 Is Intended to Comfort Believers
The Thessalonian Christians were grieving over believers who had died. Paul assured them that the dead in Christ would not be disadvantaged when Jesus returned. They would rise first; then living and resurrected believers would be gathered together to meet the Lord.
Paul concludes:
“Therefore comfort one another with these words.”
The passage emphasizes reunion, resurrection, transformation, and permanent fellowship with Christ. Paul does not use this opportunity to warn them that the church must first experience the horrors of the final worldwide judgment. The expectation he gives them is Christ Himself.
The great hope of the rapture is not simply that believers escape suffering. It is that Jesus comes for His people.
6. John 14 Fits the Promise of the Rapture
On the night before His crucifixion, Jesus told His disciples:
“In My Father’s house are many mansions...I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also.”
This closely parallels 1 Thessalonians 4. In both passages, Jesus comes for His people, receives them to Himself, brings them into His presence, and comforts troubled hearts.
A pretribulation rapture allows the church to be received into the Father’s house before returning with Christ when He comes in glory.
7. A Pretribulation Rapture Best Explains the Millennial Kingdom
After Christ returns, Scripture describes mortal people entering His kingdom, having children, and living under His righteous rule. Revelation 20 also reveals that rebellion remains possible at the end of the Millennium.
This creates a difficulty if every believer is glorified immediately before the kingdom begins and every unbeliever is removed in judgment. Who would enter the Millennium in an ordinary mortal body?
The pretribulation position provides a natural answer. People will come to faith during the Tribulation. Those who survive and remain faithful to Christ will enter the kingdom in mortal bodies, while the previously raptured church returns with Christ in glorified bodies.
What About Common Objections?
Several objections deserve thoughtful consideration.
Some argue that the phrase “meet the Lord” in 1 Thessalonians 4:17 pictures citizens leaving a city to welcome a king and then escorting him back into the city. That background may be possible, but the Greek word itself does not determine the direction taken after the meeting. Paul’s central point is that believers will be gathered to Christ and remain with Him forever.
Others connect the “last trumpet” in 1 Corinthians 15 with the seventh trumpet in Revelation. However, Scripture uses trumpets for many purposes, including warning, worship, assembly, announcement, and victory. Two passages mentioning a trumpet do not necessarily describe the same trumpet or event.
Some interpret the people “taken” in Matthew 24:40–41 as believers being taken in the rapture. Yet the immediate comparison is with Noah’s flood, where those swept away were taken in judgment while Noah and his family remained alive. The passage may therefore describe the removal of the wicked at Christ’s return rather than the rapture of the church.
Still others argue that Revelation 20 places the “first resurrection” after the Tribulation. But “first resurrection” can describe the entire resurrection of the righteous in contrast to the final resurrection and judgment of the wicked. Christ is the firstfruits; the church is raised at the rapture; Tribulation martyrs and Old Testament saints are raised in connection with Christ’s return.
Our Hope Is Christ, Not a Timeline
Christians should study prophecy carefully, but our confidence does not rest in understanding every detail perfectly. Faithful, Bible-believing Christians disagree about the timing of the rapture while sharing the same essential hope.
Jesus is coming again. The dead in Christ will rise. Living believers will be changed. Evil will be judged. Christ will establish His kingdom, and His people will be with Him forever.
A pretribulation rapture appears to provide the most coherent explanation of the biblical evidence, but the purpose of prophecy is not merely to help us construct a timeline. It is meant to produce hope, holiness, courage, worship, and faithful service.
We are not told to set dates or speculate endlessly. We are told to remain awake, live faithfully, make disciples, and eagerly await our King.
Whether Christ comes in our lifetime or calls us home before that day, the promise remains the same:
“And thus we shall always be with the Lord.”

This article summarizes the cumulative case presented by Richard L. Mayhue in “Why a Pretribulational Rapture?”, published in The Master’s Seminary Journal 13/2.

Vote Like Jesus Is King
Election seasons have a way of exposing our fears, loyalties, and hopes. Some Christians approach politics as though the right candidate can save the country. Others withdraw completely, as though faithfulness requires silence. Scripture points us toward a better way: engaged but not consumed, principled but not partisan, courageous but not cruel.
The most important political confession a Christian can make is not, “My candidate is the answer.” It is, “Jesus is Lord.” Because Jesus is King, we do not have to vote out of panic, worship a political party, or excuse what God condemns. But because Jesus is King, we also cannot be indifferent to how our neighbors are governed.
Does the Bible command Christians to vote?
The Bible never says, “Thou shalt vote.” The men and women who first received Scripture lived primarily under kings and empires, not a constitutional republic. We should be honest about that.
Yet the Bible repeatedly commands God’s people to seek the good of their communities, pursue justice, defend the vulnerable, and care about the character and conduct of leaders. God told His people in exile, “Seek the welfare of the city where I have sent you” (Jeremiah 29:7). Proverbs 31:8–9 calls us to speak for those who cannot speak for themselves. First Timothy 2:1–2 tells us to pray for rulers so that people may live peaceful and godly lives.
In our system, citizens have been entrusted with a voice in choosing leaders and laws. Voting is one practical way to use that influence for our neighbor’s good. It is not the whole of Christian citizenship, but it is normally part of faithful Christian stewardship. If we can help restrain evil, preserve what is good, and protect those who are vulnerable, casual disengagement is difficult to reconcile with love of neighbor.
“Righteousness exalts a nation, but sin condemns any people” (Proverbs 14:34). Government cannot make a people righteous; only the gospel changes hearts. Nevertheless, laws and leaders can either encourage justice or normalize evil, protect the innocent or expose them to harm, preserve freedom or abuse power. Our votes have real consequences for real people.
What should we look for in a leader?
When Jethro advised Moses to appoint leaders, he gave a remarkably practical standard:
“Select capable men from all the people; men who fear God, trustworthy men who hate dishonest gain” (Exodus 18:21).
This was not an American election, but the qualities still give us a biblical grid:

• Capable: Does this person possess the competence, judgment, and discipline to lead?
• God-fearing: Does this person recognize a moral authority above personal power?
• Trustworthy: Does this person tell the truth and keep commitments?
• Opposed to dishonest gain: Is this person resistant to bribery, corruption, and the misuse of office?

Deuteronomy 1:13 adds that leaders should be “wise, understanding and respected.” Romans 13:3–4 describes government’s proper task as restraining wrongdoing and commending what is good. These passages remind us that both character and policy matter. Character matters because private vice rarely remains entirely private when someone possesses public power. Policy matters because the decisions of leaders affect millions of lives. We should not use good policies to pretend bad character is irrelevant; nor should we use an attractive personality to excuse policies that produce injustice.
No candidate will perfectly satisfy this standard. We are not choosing a pastor, and we are certainly not choosing a Messiah. We are making a prudential judgment about which available person and platform will most likely promote what is good, restrain what is evil, and preserve the freedom and order in which people can flourish.
Jehoshaphat, Jehu, or Jezebel?
Someone once summarized imperfect political choices this way: We may want a Jehoshaphat, sometimes we are given a Jehu, but we certainly do not want a Jezebel.
Jehoshaphat was a generally faithful king who sought the Lord, although even he made serious compromises. Jehu was not a wholehearted follower of God, but God used him to execute judgment on Ahab’s wicked house and to remove Baal worship from Israel. Jezebel aggressively promoted idolatry, persecuted God’s prophets, and used governmental power to murder an innocent man and steal his property.
The comparison is helpful if we use it carefully. A deeply flawed leader may still accomplish some just and necessary purposes. Voting for such a candidate does not require us to call his sin righteousness, defend every word he speaks, or treat him as God’s anointed champion. A vote is not a declaration that a candidate is righteous; it is a choice between real options with real consequences.
At the same time, we must not presumptuously announce that a modern candidate is “God’s Jehu.” Scripture tells us that God appointed Jehu for a particular purpose; we possess no such inspired declaration about today’s candidates. Providence is not the same as endorsement. God can use a leader without approving that leader’s character, and so can a voter support particular outcomes without celebrating everything about the person producing them.
How should a Christian vote?
1. Begin with allegiance, not party loyalty
Before asking, “What does my party say?” ask, “What has God said?” Every party, movement, and candidate must be examined beneath the authority of Scripture. If our political tribe can never be questioned, it has become an idol.
2. Pray for wisdom
Ask God for wisdom without pretending the answer will always be simple. Pray for clarity, humility, and freedom from fear, anger, and manipulation. Pray for the candidates too, including those you oppose.
3. Inform your conscience
“Vote your conscience” is good advice only if the conscience is being trained by God’s Word. Conscience is important, but it is not infallible. It can be poorly informed, shaped by self-interest, or discipled by cable news and social media. Study Scripture; verify claims; examine records, policies, character, advisers, and likely consequences.
4. Give biblical issues biblical weight
Not every political question carries equal moral significance. Christians should consider the protection of innocent life; justice for the vulnerable; the integrity of marriage and family; religious liberty; honesty; public safety; the proper restraint of evil; care for the poor; responsible stewardship; and peace.
Faithful believers may disagree about the best policy for achieving some of these goals, but we should not allow party priorities to determine which biblical concerns we are permitted to notice.
5. Judge choices by their likely fruit
Voting often requires comparison, not idealism. Ask: What is each candidate likely to do with the authority of the office? Which choice will better restrain serious evil and preserve meaningful good? What are the foreseeable consequences for people who cannot protect themselves?
Choosing an imperfect candidate may be an act of prudence rather than an endorsement of every fault. A Christian is never required to pretend evil is good in order to cast a vote. In a particular race, a believer may also conclude that conscience does not permit support for either candidate. But that decision should come from prayerful conviction, not laziness, cynicism, or the desire to remain morally untouched by a difficult choice.
6. Leave room for Christian liberty
Two Christians can share the same biblical convictions, weigh competing concerns differently, and reach different conclusions. We must speak clearly where Scripture speaks clearly; we must also resist binding another believer’s conscience where Scripture leaves room for prudential judgment.
No political party owns the church, and no candidate deserves the loyalty that belongs to Christ alone.
7. Keep following Jesus after Election Day
Voting does not exhaust our civic responsibility. After the election, Christians are still called to pray for leaders, honor lawful authority, speak truth, resist commands that require disobedience to God, serve their neighbors, care for the vulnerable, and proclaim the gospel.
Winning does not give us permission to become arrogant; losing does not give us permission to despair.
Liberty requires virtue
The American founders understood that free institutions depend on people capable of governing their own desires. John Adams wrote in 1798:
“Our Constitution was made only for a moral and religious People. It is wholly inadequate to the government of any other.”
James Madison made a related point in Federalist No. 51:
“If men were angels, no government would be necessary.”
Government must restrain human evil, but government itself must also be restrained because those who govern are human too.
Montesquieu expressed the danger succinctly:
“The corruption of every government generally begins with that of its principles.”
Laws and constitutions matter, but they cannot indefinitely preserve liberty among a people who abandon truth, self-control, responsibility, and virtue.
That means the Christian’s most important political contribution is not merely casting a ballot. It is becoming the kind of person who cannot be bought by fear, manipulated by falsehood, or consumed by hatred. We vote, but we also disciple our children, strengthen families, serve our communities, tell the truth, defend the weak, practice self-government, and make disciples of Jesus.
Vote, but do not put your hope in a vote
Christians should vote thoughtfully, prayerfully, and biblically because leadership matters and loving our neighbor has public consequences. We should seek the best leaders available, recognize that every candidate is imperfect, and make the wisest choice we can without surrendering our convictions.
Then we should remember that no election can establish the kingdom of God, and no election can stop it.
So pray. Study. Think. Vote. Speak the truth with grace. Refuse to excuse evil on your own side. Love those who vote differently. And when the returns are counted, rest in the same confidence you had before the polls opened:
Jesus is still King.

How cultural conformity develops
I'm super interested in seeing how come common sense doesn't seem common anymore. So I thought I'd put it into a blog post!  Here is a summary of historically how this tends to look in a western construct.

Introduce it — An idea once considered unthinkable enters public discussion as a question or exceptional case.
Reframe it — The vocabulary changes. The issue is recast in terms such as compassion, freedom, identity, safety, or justice. The new language often determines which conclusion feels loving.  I have another blog post called Weaponized Compassion. I see this take a hold of really great, well meaning believers where compassion is held higher or out of balance than other godly ethics like truth.
Familiarize it — Stories, entertainment, education, advertising, and repetition make the idea emotionally familiar. Research on the “illusory truth effect” shows that repeated claims can feel more credible simply because they are easier to process; even when people previously knew better.
Legitimize it — Trusted authorities and institutions endorse it: experts, celebrities, corporations, courts, schools, and eventually churches. People begin thinking, “All these respectable people cannot be wrong.”
Make disagreement costly — The question quietly changes from “Is this true?” to “What will it cost me to say what I believe?” People remain silent to preserve relationships, employment, reputation, or influence.
Create apparent unanimity — Silence is interpreted as agreement. This is where the Asch experiment is especially relevant: a visibly unanimous group can pressure someone to deny what he plainly sees. But Asch also discovered that the presence of even one honest ally significantly weakened that pressure.
Reach a tipping point — Once enough people publicly adopt the new position, others rapidly follow because they believe the culture has already decided. Experiments demonstrate that committed minorities can sometimes overturn established social conventions.
Institutionalize and inherit it... Policies, hiring standards, and organizational rules establish the new position as normal. The next generation inherits the conclusion without remembering the arguments that once surrounded it. Yesterday’s revolution becomes today’s “common sense,” and yesterday’s accepted belief may be portrayed as not merely mistaken but immoral or at the very least bad.

When the World Feels Out of Control
It is difficult to look at our world without feeling that something is deeply wrong. Wars continue, political divisions deepen, technology is changing faster than we can process, morality seems increasingly confused, and many people feel anxious about what kind of world their children will inherit. Every new crisis generates another wave of predictions, conspiracies, and fearful questions: Is this the end? Is this prophecy being fulfilled? What happens next?
That is exactly why we need the Book of Revelation... but perhaps not for the reason most people think.
Revelation was not given so that Christians could turn every news story into a prophecy chart. It was given to help ordinary believers remain faithful when the world around them feels hostile, unstable, and out of control. Its original readers were facing cultural pressure, political power, spiritual deception, economic compromise, and persecution. Revelation pulled back the curtain and showed them that earthly appearances do not tell the whole story.
There is still a throne in heaven. Jesus still walks among His churches. God still hears the prayers of His people. Evil is real, but it is limited. Satan is active, but he is already defeated. Human kingdoms rise and fall, but the kingdom of Christ will never end.
Revelation is the only book of the Bible that explicitly begins with a blessing for those who read it aloud, hear it, and keep what is written in it:

“Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear and keep what is written in it.”
—Revelation 1:3

Notice that the blessing is not merely for those who understand every symbol or correctly arrange every event. The blessing is for those who hear its message and live differently because of it. Revelation is not merely information about the future; it is preparation for faithfulness today.
It challenges us to ask difficult questions. What has captured our worship? Where are we compromising to gain comfort, approval, or security? Will we remain faithful when following Jesus becomes costly? Are we building our lives around a world that is passing away, or around the kingdom that will last forever?
Faithful Christians sometimes disagree about the exact sequence of end-times events. We can hold those details with humility while holding the central truths with confidence: Jesus Christ will return, evil will be judged, the dead will be raised, God will dwell with His people, and everything broken will finally be made new.
That is why Revelation matters so much right now. In an anxious age, it gives us confidence. In a compromised age, it calls us to faithfulness. In a distracted age, it redirects our worship. In a suffering world, it reminds us that pain does not have the final word.
Revelation does not promise that life will become easier. It promises something better: Jesus wins, evil ends, faithfulness matters, and our future is secure.
So we do not have to live frightened by tomorrow. We can live faithfully today; with our eyes on the King and hope in our hearts.
Come, Lord Jesus. (oh, and if you listen to the whole series, I'll reveal the exact day Jesus is returning.  #justkidding

Technology has always made the same promise: it will save us time.
The washing machine would shorten housework. Email would speed up communication. Smartphones would help us organize our lives. Now artificial intelligence can research, write, schedule, analyze, and accomplish in minutes what once took hours.
And yet, we do not seem to have more free time.
The problem is not that these technologies failed. They worked... often remarkably well. The problem is that whenever our capacity increases, our expectations increase with it. We do not usually take the saved time and rest. We use it to answer more messages, begin more projects, produce more content, and carry more responsibility.
Yesterday’s exceptional productivity quickly becomes tomorrow’s minimum expectation. I'm thankful for AI's productivity help.  (I don't have the luxury of a graphics team or someone to proof check my work etc.)
AI may allow one person to accomplish what once required an entire staff. That can be an incredible gift. It can remove tedious work, help small organizations compete, and free us to focus on tasks that require wisdom, creativity, and relationships. But AI cannot tell us what all that increased capacity is for.
That is a spiritual question, not a technological one.
God created us to work, contribute, cultivate, and make a meaningful difference. There is something deeply satisfying about completing worthwhile work because we were made in the image of a God who creates. The desire to matter is not necessarily wrong. But that good desire becomes misplaced when we try to prove our significance through constant activity.
Busyness can make us feel important. A full calendar tells us we are needed. A growing list of projects makes us feel productive. Constant motion keeps us from wondering whether what we are doing actually matters.
AI will not cure that hunger. It may simply give it more reach.
If we are not careful, the time AI saves will not become time for God, family, friendship, service, rest, or reflection. It will merely become room for more work. We may become five times more productive without becoming any less hurried... or any more faithful.
That means we need to decide in advance what “enough” looks like. What work has God actually given us to do? What relationships must be protected? What deserves our best energy? What could we stop doing, even if technology now makes it possible?
Sometimes wisdom means using better tools. Sometimes it means doing more. But sometimes it means intentionally scaling back. I have a friend with a successful small business.  He's not rich but comfortable. He has plenty of free time to invest in his family and church.  I suggested a stellar complementary business idea to add to his business. It was proven to be super profitable. He looked at me with two heads!  He said, I don't need more. I have enough and it will get in the way of my priorities... It's a rare person that can turn down easy riches.  The only way he could do that is he decided in advance: This is the lifestyle that will make the most sense for God and my family and he stuck to it!  Brilliant.  Similarly, at one time, I had 5 houses. 3 were rented.  It was a necessity when the church couldn't afford to pay me a full salary. However, once they were able to, I sold two of them as they took attention away from family and my vocation.  
AI can help us accomplish our priorities, but it cannot choose them for us. It can give us greater capacity, but it cannot give us contentment. It can return hours to our calendars, but it cannot teach us how to receive those hours as a gift.
The question is no longer simply, “How much can I accomplish?”
It is, “What is truly worth accomplishing and when have I done enough?”

Because apparently I love to stir the pot, we are going to revisit the pews vs. chairs conversation. Actually, let me say that better: we have kicked this can far enough down the road and as much as I’d like to, we can’t delay it much further.
Our poor pews have served faithfully for a long time, but they are showing their age. The fabric is wearing thin, there are already several visible tears, and yes, if we are being honest, they are starting to smell a little like decades of faithful church attendance. In other words, we are not just asking, “Do we like pews or chairs?” We are asking, “What is the wisest and most faithful thing to do with seating that clearly needs attention?”

Our elder board is a big believer in doing things with excellence (not luxury, not extravagance, but excellence). This is the Lord’s house, and we want it to be warm, welcoming, functional, and cared for. So the goal is to lay out the options clearly and honestly so we can think through them together.
We will let the church vote, and once a decision is made, we will move forward together. Some will prefer pews. Some will prefer chairs. That is okay. But whatever we decide, we will choose unity over furniture, mission over preference, and the gospel over personal taste. Long live democracy... and even more, long live the peace of Christ in His church.
Current Seating
Our current sanctuary has on paper approximately 280 comfortable seats. However, in real-life use, pews do not function at full capacity. Because there are no defined individual seats, people naturally spread out. A pew that could seat six may often seat four or five. A pew that could seat four may only seat three. This means our actual usable seating is often lower than the theoretical number. With chairs, each seat is clearly defined. That usually allows a room to seat people more efficiently because every spot is obvious and usable.
With sanctuary chairs, we believe we could comfortably fit approximately: 292 chairs with slightly more room in the aisles. This means chairs would likely give us more usable seating, not just more theoretical seating.  This is a super important consideration. The cost (18-20K) is roughly the same to replace the chairs or to recover them (except if we need new foam, then the cost goes up dramatically, plus the cost of hiring someone to remove and deliver 10 at a time on Monday and installing them again Friday makes the cost quite a bit higher over chairs. Here’s  a few pro’s and cons:
 
Biggest Reasons to Keep and Recover the Pews
1. Pews have a classic sanctuary look. “The old is better.”  Luke 5:39 Jesus said it. Team Pew!
There is no question that pews give the sanctuary a traditional, warm, church-like appearance. They help the room feel established, reverent, and familiar.
For many people, pews simply “feel like church.” They contribute to the character of the room.
2. Pews help preserve the current visual identity of the sanctuary
Chairs can look very nice, but they usually create a more modern or multipurpose feel.
 
Challenges with Keeping the Pews
1. The pews are aging and visibly worn- It’s biblical- Ecclesiastes 3:6 says “There is a time to keep, and a time to cast away.” A sober word about 1983 honey oak (originally we had chairs actually), and the fabric is worn, and the wood itself is also worn in many places.
Recovering the pew cushions would improve the fabric, but it would not fully address the aging wood.
2. Recovering the pews does not solve the wood finish issue
Even if we recover the pews, the honey oak wood remains. Restaining or refinishing all the pews would be difficult, labor-intensive, and expensive. I can’t even think of the hassle. Because of the amount of wood involved, refinishing would likely be a major project beyond simply replacing fabric and would easily triple the cost. But it is liveable as it currently is. Let’s kick the can on that to the next generation. ?
3. The cost of recovering is similar to replacing with chairs
The estimated cost to recover the existing pews — even just the material and without replacing the foam — is roughly equal to the cost of purchasing new sanctuary chairs. Replacing the foam would add considerable cost… We may  have to for some of them. I vote the first 5 rows we put in some plush memory foam to encourage all the back seat Baptists to move up!   That means we would be spending a significant amount of money while still keeping 40-plus-year-old pew frames, older foam, and worn wood.
4. Pews are less flexible- Pews are fixed. They limit how we can use the room for special services, prayer nights, conferences, children’s events, ministry gatherings, or alternate room layouts. Chairs would allow the sanctuary to remain a worship space while also giving us more flexibility when needed.
5. Pews may reduce real-life seating efficiency-  Because people spread out on pews, we often lose usable seating. Chairs make each seat clear, which usually helps guests and members fill in more naturally.

Reasons to Move to Sanctuary Chairs
1. Chairs would likely increase usable seating- With chairs, each seat is defined. Instead of guessing how many people can fit on a pew, every chair is an obvious seat. Approximately 292 seats, compared to about 280. In actual use, chairs may provide an even greater advantage because people are less likely to leave undefined gaps.
2. Chairs would give us greater ministry flexibility. “Let all things be done decently and in order.” — 1 Corinthians 14:40 Clearly a command for interlocking sanctuary chairs in straight rows.
3. Chairs would modernize the room-New chairs would refresh the sanctuary and give it a clean, updated look while still allowing us to choose a style and color that fits the warmth of the building. “Behold, I am making all things new.” — Revelation 21:5 A dangerously powerful chair verse.
5. The cost is comparable to recovering the pews-Since the cost of recovering the pews is roughly equal to getting new chairs, chairs may provide more long-term value.

Challenges with Moving to Chairs
1. Chairs may not look as traditional as pews- Pews generally look nicer in a traditional sanctuary.
For those who love the classic sanctuary look, this would be a noticeable change.
2. Chairs require maintenance and organization-Chairs need to be kept straight, interlocked, cleaned, and occasionally moved. We would need a plan for resetting the room when the layout changes.
 
So before anyone proof-texts their furniture preference (like I did above) in defiance of the full and obvious violation of every hermeneutical principle I have ever taught you, let’s remember: Jesus did not die for pews or chairs. He died for His church. So let’s make sure this isn’t a matter of division.
The key question is not simply, “Which one do we like better?” A better question may be: Which option best serves the church’s worship, hospitality, stewardship, and ministry needs for the next season?
Oh, by the way, if you want to see a rendering, take a look here and take a 2 question survey.  

I follow this Christian Psychologist named Sean Tobin. He has a lot of really insightful things to say.  Here is a summary of one that will help us understand what social media algorithm is doing to us:  
The Algorithm Traffics in Reaction — Choose Response Instead
Here’s the distinction that matters most right now:
Algorithms train you to react. A healthy inner life trains you to respond.
Modern platforms and algorithms have one core purpose: capture and hold your attention. They don’t wait for your intention. They watch your every pause, scroll, and click, then feed you more of whatever keeps you hooked. Over time, this doesn’t just distract;  it forms you. It creates a restless, surface-level person who drifts toward the next stimulus before fully processing the present one. Quiet feels like boredom, so you reach for another hit. Reaction becomes your default mode.
The alternative is responsive living: a practiced, interior awareness that lets you notice what’s actually happening inside you and what the moment truly requires. It’s not mystical. It’s the cultivated ability to sit with quiet, feel your own signals (clarity, unease, desire), and act from discernment instead of impulse. No AI can do this for you. Algorithms can organize information and generate options, but they have zero access to your interior life.
Tools are fine. Surrendering your interior is not.
AI is just a tool. The danger isn’t the technology; it’s using powerful tools while your attention and judgment have already been hollowed out by algorithmic conditioning. A person with an ordered inner life can use AI effectively without becoming its product. A reactive person cannot. They don’t partner with the tool; they get completed by it.
In an age engineered for reaction, the most urgent work is protecting and deepening the one thing technology cannot touch: your own interior.
Reclaim the space between stimulus and response. That space is where your freedom, wisdom, and real life live. Protect it fiercely.

Don't Be Shaken: What the Bible Says About Aliens, Deception, and Staying the Course
There is a growing drumbeat in our culture around what some are calling "Disclosure Day" -the idea that governments around the world are preparing to reveal evidence of extraterrestrial, sentient life. Horror author Stephen King recently made a striking claim: that disclosure is designed, at least in part, to shatter the faith of Christians and people of faith.
Whether or not King is right about the intent, the question deserves a serious, biblically-grounded answer. If you are a Christian who has felt unsettled by the alien conversation, this post is for you. Not to stoke fear, and not to dismiss the question, but to anchor you in what Scripture actually teaches, so that no headline, no press conference, and no government "revelation" can move you from the Rock.
First Things First: Stay on Mission
Before we dive into the alien question itself, we need to hear a word from the Apostle Paul because he faced something remarkably similar in his day. In his first letter to Timothy, he wrote:
"As I urged you when I went into Macedonia, stay there in Ephesus so that you may command certain people not to teach false doctrines any longer or to devote themselves to myths and endless genealogies. Such things promote controversial speculations rather than advancing God's work — which is by faith." — 1 Timothy 1:3-4
And again:
"Have nothing to do with godless myths and old wives' tales; rather, train yourself to be godly." — 1 Timothy 4:7

Paul's warning is timeless: there will always be speculative controversies that can pull believers away from the main thing: the Gospel of Jesus Christ, the care of souls, and the advance of God's kingdom. The alien question may be the most novel version of this temptation in our generation. We can engage it thoughtfully, as we will below, but we must never let it become an obsession that distracts us from our calling. Guard the deposit. Stay the course. Keep preaching Christ.
What the Bible Says About Creation and Why It Matters
The first verse of Scripture sets the stage for everything: "In the beginning, God created the heavens and the earth" (Genesis 1:1). The architecture of biblical cosmology is deeply intentional. God created the cosmos, but He created the earth as the theater of redemption. The stars and the heavens are magnificent: they declare His glory (Psalm 19:1) but they are not the stage. Earth is.
The entire biblical narrative is geocentric in its theological focus, even if not in its astronomy. God placed man on the earth (Genesis 2:7-8). He visited man on the earth (Genesis 3:8). He became flesh and dwelt among us on earth (John 1:14). He will return to earth (Acts 1:11; Revelation 21). The arc of the Bible, from Genesis to Revelation, is the story of God and humanity on this planet, moving toward a redeemed new heaven and new earth.
This is not an accident of cultural bias. It is the consistent and deliberate testimony of Scripture.
The Silence of Scripture on Sentient Alien Life
The Bible is not a science textbook, but it is a complete revelation of everything God deemed necessary for us to know about our condition, our redemption, and our destiny. On the question of sentient life beyond Earth, Scripture is not ambiguous; it is simply silent, and that silence is itself telling.
Consider what the biblical story requires us to accept if sentient alien life exists:
The problem of sin and redemption. Romans 5:12 tells us that "sin entered the world through one man, and death through sin, and in this way death came to all people." Paul's argument in Romans 5 and 8 is that Adam's fall corrupted not just humanity, but all of creation  "the whole creation has been groaning as in the pains of childbirth right up to the present time" (Romans 8:22). If sentient beings exist on other worlds, are they also fallen? Did sin spread to them? Did they have their own fall? The Bible gives no framework for this.
The uniqueness of the Incarnation. Hebrews 9:26 tells us that Christ appeared "once for all at the culmination of the ages to do away with sin by the sacrifice of himself." The Incarnation and Atonement were singular, unrepeatable, cosmic events. If there are sentient beings on other worlds who are also fallen, was Christ also incarnated there? Did He die there? The logic collapses. Scripture presents the Cross as the one answer to sin;  not one of many.
The Imago Dei. Genesis 1:26-27 says humanity was made uniquely in the image of God- a status Scripture nowhere extends to any other created being. This is not speciesism; it is the revealed structure of reality. Man stands in a unique covenantal and relational position before God that no other creature shares.
None of this means God could not have created life elsewhere.  He is God and can do as He pleases. But the complete biblical witness centers on this: God became a man, died for men, and is returning for men. Sentient alien life with its own spiritual standing before God is not just unmentioned,  it is theologically incompatible with the biblical storyline as revealed.
If Not Aliens; Then What Are People Seeing?
This is where intellectual honesty requires us to take the phenomenon seriously. Something is being reported. Pilots, military personnel, and credible witnesses have described encounters that are difficult to dismiss as mere misidentification or hallucination. So what is actually happening?
The Bible offers a robust framework that is far more consistent with the evidence than the extraterrestrial hypothesis.
The reality of spiritual beings. Scripture is clear that the created order includes beings that are not human and not bound by the same physical laws we are. Angels appear and disappear (Hebrews 13:2; Luke 1:26-38). Demonic entities interact with the physical world (Mark 5:1-20; Acts 19:13-16). The "sons of God" in Genesis 6 and the principalities and powers described in Ephesians 6:12 suggest a spiritual realm that intersects with the physical in ways we do not fully understand.
The masquerade of Satan. Paul warns explicitly: "Satan himself masquerades as an angel of light" (2 Corinthians 11:14). If the Enemy can appear as a being of radiant goodness, he can certainly appear as a being of advanced technology. Demonic entities, by their nature, are masters of deception, capable of producing signs, wonders, and experiences that bypass the rational mind and go straight to the experiential.
Characteristics that fit the demonic, not the extraterrestrial. Researchers who have studied UFO encounters from outside a naturalistic framework-  including Jacques Vallée, a secular researcher, and Christian scholars like Gary Bates;  have noted that the behavior of these entities is far more consistent with interdimensional, deceptive spiritual beings than with physical creatures from another planet. The encounters often involve:

• Paralysis, altered states of consciousness, and experiences that feel more spiritual than physical
• Messages that consistently undermine orthodox Christianity and promote New Age spirituality, pantheism, or the idea that humanity needs to evolve beyond its current understanding (why are they inordinately interested in what we believe about Jesus?)
• An elusiveness that seems designed to tantalize rather than to establish verifiable contact
• A consistent anti-Christian ideological payload

Physical extraterrestrials flying from distant star systems to park outside farmhouses and whisper anti-Christian philosophy to abductees does not make scientific sense. Demonic entities operating in the spiritual realm and manifesting deceptively… now that fits the biblical framework exactly. And don't get me down the rabbit hole of people who were "abducted" and called on the name of Jesus and found themselves immediately in their room... it was all a deception. By the way, the vast amount of "abductions" happen to those who have already opened their mind to it via an abnormal fascination and interest in it.  

The Great Delusion
Perhaps the most sobering scriptural passage in this entire discussion is 2 Thessalonians 2:9-11:
"The coming of the lawless one will be in accordance with how Satan works. He will use all sorts of displays of power through signs and wonders that serve the lie, and all the ways that wickedness deceives those who are perishing. They perish because they refused to love the truth and so be saved. For this reason God sends them a powerful delusion so that they will believe the lie."
The Greek word translated "delusion" here (planē) suggests a wandering from the truth; a deception so comprehensive and so convincing that it sweeps people away from reality. Paul is describing an end-times deception of stunning scope and power.
Is it possible that the "disclosure" narrative; the staged or manufactured revelation of supposed alien contact, is the infrastructure of exactly this kind of deception? Consider what such a disclosure would accomplish:

• It would suggest that humanity is not unique, that the Earth is not special, and that the biblical story is merely one primitive tribe's account among millions of civilizations.
• It would provide a grand alternative narrative to biblical creation, the Fall, and redemption.
• It would give enormous leverage to any global authority claiming to mediate between humanity and these "advanced beings."
• It would offer a compelling explanation for the Rapture (mass disappearance explained as alien abduction) and other end-times events, keeping people from recognizing what is actually happening.

Revelation 13 describes a beast who performs great signs and wonders, and Revelation 16:14 refers to "spirits of demons performing miraculous signs" who go out to deceive the kings of the earth. The staging is already described in Scripture. We simply need eyes to see it.
Staying Grounded: Practical Encouragement for Believers
So how do we respond — not with panic, not with mockery, but with the calm confidence of people who know what time it is?
Know your Bible (as Doug would say). The single most powerful protection against deception is deep familiarity with Scripture. Not proof-texts, but the entire narrative arc; creation, fall, redemption, consummation. When you know the story, you recognize when someone is trying to insert a different story in its place.
Don't be afraid of the question. Christians who refuse to engage these topics out of fear leave the field to those who will fill it with confusion. You can say clearly: "I've thought about this. Here's what Scripture teaches. Here's why the extraterrestrial hypothesis doesn't hold up biblically or logically. And here's what I think is actually going on."
Expect deception to be convincing. Jesus warned that in the last days, the deception would be so powerful that it would, "if possible, even deceive the elect" (Matthew 24:24). The fact that something looks real, feels real, or is vouched for by governments and scientists does not make it true. We have a higher standard of truth.
Keep the main thing the main thing. Paul's word to Timothy is our word too. Don't let the alien conversation, however loud it gets, pull you away from prayer, Scripture, discipleship, evangelism, and love. These are the things that matter eternally. No "disclosure" changes the Gospel, the Resurrection, or the return of Christ.
Remind yourself: His story doesn't change. Whatever is revealed or claimed in the days ahead, this remains: God created the heavens and the earth. Man fell. God became flesh. Christ died and rose. He is coming again. That story is not shakeable by a press conference.
Conclusion: They Cannot Shatter What God Has Built
Stephen King may be right that some forces behind the "disclosure" movement hope to shatter the faith of Christians. But he underestimates both the faith and the One in whom it rests.
Jesus said, "I will build my church, and the gates of Hades will not overcome it" (Matthew 16:18). Not the Roman Empire. Not Enlightenment skepticism. Not scientific materialism. And not a government press conference about beings from another world.
If the days ahead bring strange and startling claims, stand firm. You were warned. You were prepared. You have the Word of God, the Spirit of God, and the people of God. That is more than enough.
"Be on your guard; stand firm in the faith; be courageous; be strong."  1 Corinthians 16:13
The heavens declare His glory. The earth is the theater of His redemption. And the story ends exactly as He said it would with every knee bowing and every tongue confessing that Jesus Christ is Lord.
Don't be shaken. Be ready.

Most Christians have spent their lives hearing sermons about sin, thinking about sin, fighting sin, confessing sin, tracking sin, and becoming deeply conscious of sin. But the shocking reality of the gospel is that the New Covenant constantly points the children of God toward righteousness consciousness instead of sin consciousness. Religion tells you to obsess over your failures. Jesus came to give you a brand new identity. (Romans 5:17)

One of the greatest deceptions in Christianity is believing holiness grows by staring at sin all day. But scripture teaches the exact opposite. Whatever captures your focus begins shaping your life. When people become consumed with their failures, weaknesses, temptations, and struggles, they often become trapped in cycles of guilt, shame, and exhaustion. But when your eyes are fixed on Jesus and the righteousness He freely gave you, transformation begins flowing from rest instead of pressure. (2 Corinthians 3:18)

This is why the finished work of Jesus matters so much. Under the old covenant, there was continual remembrance of sins year after year. Sacrifices were repeated constantly because they could never fully cleanse the conscience. But Hebrews reveals something radical. Through one sacrifice, Jesus perfected forever those who are sanctified. That means the cross did not simply manage sin temporarily. Jesus dealt with it completely. (Hebrews 10:1-14)

The enemy loves keeping believers sin conscious because sin consciousness produces distance. People start hiding from God, avoiding prayer, feeling disqualified, and constantly wondering if they are spiritually failing. But righteousness consciousness produces intimacy. When you know you have been made righteous through Jesus Christ, you approach God with confidence instead of fear. (Hebrews 4:16)

This does not mean sin is good or harmless. It means sin is no longer your identity. Before Jesus, humanity was identified by separation and spiritual death. But through the resurrection, you received a brand new nature rooted in righteousness. You are not a sinner trying to become righteous. Through Jesus Christ, you became the righteousness of God by faith. (2 Corinthians 5:21)

That revelation changes the battle entirely. Many believers are trying to fight sin while still identifying with it internally. They constantly say things like, “I am just struggling forever,” or “This is who I am.” But grace teaches you to agree with what God says about you instead. Your identity is now anchored in Jesus, not your past patterns. (Romans 6:6-11)

The apostle Paul rarely motivated believers through fear of punishment. Instead, he constantly reminded them who they already were in Christ. He told them they were holy, blameless, accepted, forgiven, and righteous. Why? Because behavior changes much faster when identity changes first. People live outwardly from what they believe inwardly. (Ephesians 1:3-7)

This is why focusing on righteousness actually produces healthier living. When you know you are deeply loved by God, you stop chasing temporary counterfeit comforts for validation. When you know you are righteous through Jesus Christ, you stop performing for acceptance. Grace produces freedom from the inside out instead of behavior modification from the outside in. (Titus 2:11-12)

Religion often teaches people to spend all day inspecting darkness in themselves. But the gospel teaches you to behold Jesus. Scripture says as we behold the glory of the Lord, we are transformed into the same image. Transformation does not come from staring at your flaws nonstop. Transformation comes from seeing the beauty of Jesus and realizing you are now united with Him. (2 Corinthians 3:18)

This truth can immediately change how you live every day. When you fail, instead of spiraling into shame, you can run boldly to the Father knowing Jesus already paid for your sins completely. When condemnation attacks your mind, you can remind yourself that your righteousness was given as a gift, not earned through perfect performance. When temptation comes, you can respond from identity instead of insecurity. (Romans 8:1)

One of the greatest revelations in the New Covenant is understanding that God is not building your relationship with Him around your sin record. He built your relationship with Him around Jesus Christ. The cross settled the sin issue forever for the child of God. Now the Father relates to you through the righteousness of His Son. (Colossians 1:21-22)

The more conscious you become of Jesus Christ and the righteousness He gave you, the more peace, confidence, joy, and freedom begin filling your life. Righteousness consciousness is not ignoring reality. It is agreeing with heaven’s reality about who you are because of the finished work of Jesus Christ. (Philippians 3:9)

I summarized a fabulous article by Christian Psychologist Sean Tobin.  This is excellent:  Many people don’t actually reject God as He is—they reject a distorted version of God shaped by personal wounds, especially related to father figures.
1. How People End Up Rejecting God
Not always intellectual—it’s often personal

• Unbelief is often not just about logic or science
• It can be shaped by:
  • Pain
  • Disappointment
  • Broken trust
  • Emotional wounds (especially from fathers)

In simple terms:

“I’m not rejecting God—I’m rejecting the kind of ‘God’ I experienced.”

2. The “Father Effect”
Key insight from psychology:

• Many influential atheists (Freud, Nietzsche, etc.) had:
  • Absent fathers
  • Weak fathers
  • Wounded relationships with fathers

This leads to an internal belief:

• “If my earthly father failed me… why would a heavenly Father be any different?” So:

• God gets unconsciously associated with disappointment or weakness

3. Your “God Image” vs. God Himself
Psychologist Ana-Maria Rizzuto showed:
Everyone has an internal “God image” formed in childhood.
This image is shaped by:

• Parents
• Authority figures
• Emotional experiences

Important distinction:

•  The God image = how you feel about God
•  God Himself = who He actually is

Many people reject:

• A God who feels:
  • Distant
  • Harsh
  • Controlling
  • Absent

But: 

That may not be the real God—just a damaged internal picture.

4. Unbelief Can Function as a Defense
The article argues:
Atheism can sometimes act like a protective shield:

• “If I don’t believe in God…”
  • I don’t have to risk being hurt again
  • I don’t have to depend on anyone
  • I stay in control

 It feels like freedom, but may actually be:

• Self-protection
• Avoidance of vulnerability
• Fear of dependence

5. The Challenge Goes Both Ways
We often ask believers:

• “Is your faith just wish fulfillment?”

This article flips it:

• “Is your unbelief wound fulfillment?” In other words:

• Are you rejecting God because of truth…
• or because of pain?

6. Why This Matters
Some people reject God because:

• The version of God they “know” is:
  • Unsafe
  • Untrustworthy
  • Painful

And honestly:

Rejecting that kind of God makes sense.

But the danger is:

• They assume that version = the real God

7. What Actually Changes People
The author’s turning point wasn’t:

• Arguments
• Philosophy
• Debate

It was:

• An encounter

Key idea:

People are rarely argued into faith—they are encountered into it.

8. The Real God vs. the False One
The article contrasts:
False “God” people reject:

• Distant
• Harsh
• Disappointing
• Powerless or absent

The real God (revealed in Christ):

• Present in weakness
• Full of mercy
• Moves toward broken people
• Meets us in shame, not just strength 

Key Takeaways
1. People often reject a distorted God—not the real one
2. Your view of God is deeply shaped by your past
3. Unbelief can be emotional before it is intellectual
4. Pain can quietly shape theology
5. Arguments rarely change hearts—encounters do
6. Healing your view of God may require healing your past
7. The question isn’t just “Is God real?”
It’s also:
“Is the God I rejected actually who God is?”

I recently read a striking observation about the subtle dangers of artificial intelligence. The real threat, it suggested, may not be a rogue superintelligence that takes over the world. It may be far quieter and more pervasive: “Hundreds of millions of people who have quietly outsourced their thinking, their memory, and their judgment to systems they cannot audit… Political systems so saturated with content that the shared factual reality required for self-governance has dissolved.”That insight hit me hard; not just because of what it says about AI, but because the same thing is already happening with human voices. Millions of us, including many sincere evangelical Christians, have effectively outsourced our thinking, memory, and judgment to pundits, commentators, and online personalities.

Figures like Candace or Tucker become the filter through which we interpret the world. We let them do the heavy lifting of reasoning, fact-checking, and drawing conclusions. We consume their narratives, share their clips, and adopt their framing almost without question. The result is eerily similar to the AI warning: a fractured sense of shared reality, where conspiracy thinking often crowds out careful discernment, and tribal loyalty replaces biblical wisdom.
The Problem Is Deeper Than Politics
This isn’t primarily a left-vs-right issue. It’s a discipleship issue. God created us with minds capable of reasoning, testing, and holding fast to truth. When we hand that responsibility over to any human voice, no matter how charismatic, articulate, or “based” it sounds; we diminish the very faculties the Lord gave us. We stop wrestling with complexity. We stop praying for wisdom. We stop searching the Scriptures for ourselves. Instead, we scroll, react, and let someone else tell us what to believe, who to fear, and what “the real story” is. The Bible warns us repeatedly about this temptation. False teachers, smooth talkers, and those who tickle ears have always existed (2 Timothy 4:3–4). Today they just have podcasts, YouTube channels, and viral clips.
A Better Way: The Noble Example of the Bereans
Thankfully, Scripture doesn’t leave us without guidance. In Acts 17, Luke highlights a group of Jews in Berea who modeled the exact opposite of outsourced thinking: “Now these Jews were more noble than those in Thessalonica; they received the word with all eagerness, examining the Scriptures daily to see if these things were so.” (Acts 17:11) Notice what made them “more noble”:

• They received the teaching with eagerness (they weren’t cynical or closed-minded).
• They examined it carefully.
• They did so daily against the authority of Scripture.
• They took personal responsibility for verifying truth.

Paul was an apostle; hand-picked by Christ and inspired by the Holy Spirit, yet even his teaching was tested. How much more should we test the words of modern pundits, commentators, or influencers who have no such apostolic authority? As evangelical Christians, our ultimate authority is not any conservative (or progressive) voice. It is the Word of God, illuminated by the Holy Spirit. No one else gets to play the role of oracle in our lives.
Practical Steps to Reclaim Our God-Given Minds
So what does faithful discernment look like in an age of outsourced thinking? Here are some biblical, practical steps:

1. Make Scripture your first and final filter.
   Before you share a hot take or adopt a narrative, ask: Does this align with the whole counsel of God’s Word? Does it reflect the character of Christ? The Bereans didn’t just listen... they examined the Scriptures daily.
2. Pray for wisdom generously given.
   James 1:5 promises: “If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him.”
   Hit pause and pray before you consume or pass on information. Ask the Holy Spirit to guard your heart and renew your mind (Romans 12:2).
3. Ask probing questions.  
   • What is the actual evidence, not just the rhetoric?  
   • Who benefits from this framing?  
   • Does this stir fear, anger, or division more than love, truth, and peace?  
   • How does this square with the fruit of the Spirit (Galatians 5:22–23)?
4. Read and listen charitably but critically.
   Engage opposing views with humility, but never surrender your own responsibility to test them. Avoid echo chambers that make critical thinking feel like disloyalty.
5. Remember who died for you.
   No pundit, no matter how insightful on cultural issues, shed their blood for your sins. Only Jesus did. Don’t give any human voice lordship over your mind or heart.

The danger of outsourcing our thinking is that we slowly become less able to think clearly, love our neighbors well, or stand firm when cultural winds shift. We trade the slow, sometimes frustrating work of discernment for the quick dopamine hit of agreement and outrage. But God calls us to something better. He calls us to be a people who love Him with all our minds (Matthew 22:37), not just our emotions or tribal instincts.
Let’s be like the Bereans: eager to learn, diligent to examine, and committed to owning our conclusions under the lordship of Christ and the authority of Scripture. Think. Pray. Verify. Test everything and hold fast to what is good (1 Thessalonians 5:21). In an age of AI, algorithms, and amplified pundits, the most counter-cultural thing an evangelical Christian can do may be to reclaim the God-given gift of a renewed mind. 

Some Thoughts on God’s Law, Grace, and Freedom in Christ
From time to time I get questions and if I think others might find it interesting, I post it to my blog post.  My goal in writing this is simple: to help us all stay on the same page biblically so we can love one another well and protect the purity of the gospel and walk in unity especially since we are doing a Seder dinner for Easter and that might confuse people not used to celebrating a feast day.  
First, words matter. I want to be on the same page so it’s not a problem of interpretation of terms.  Here are 3 of the main words (there’s more!) that I’m most concerned about what we understand when we say Torah:
Torah often refers to the first five books of the Bible (the Pentateuch), but in the Psalms and elsewhere it also means God’s entire revealed will and life-giving guidance. In Psalm 1 the blessed person delights in and meditates on Yahweh’s torah day and night…
Mitzvah / Mitzvot Direct, authoritative orders from God; specific prescriptions or injunctions (e.g., "do this" or "don't do that"). Often tied to explicit commands like those in the Ten Commandments.
Mishpat  Judgment or ordinances. God's righteous decisions, rulings, or verdicts; what the divine Judge declares right and just.

1. What does it mean that Jesus “fulfilled” the Law?
“Fulfill” (pleroo in Greek) means Jesus brought the Law and Prophets to their intended goal and completion (to complete its story). He did not throw them in the trash; He:
Perfectly obeyed them (where Israel and all of us failed).
Climatic Fulfillment: Completed their sacrificial and ceremonial system in His death. His once-for-all sacrifice ended the need for any further animal sacrifices or temple rituals (Hebrews 10:10–14)
Typological fulfillment: Brought into reality what they pointed to (temple, priesthood, festivals, sacrifices, clean/unclean, etc. all find their true meaning in Him and were “shadows” and He is the reality).
Moral and Ethic Fulfillment: Authoritatively interpreted God’s will, often intensifying the moral demands (anger as murder in the heart, lust as adultery in the heart, etc.).
Key passages:
Matthew 5:17–20 – Jesus fulfills, not abolishes, and then deepens the moral demands throughout the Sermon on the Mount.
Romans 10:4 – “Christ is the end of the law for righteousness to everyone who believes.”
The word “end” can mean goal, culmination, and termination as a covenant of righteousness.
Galatians 3:24–25 – The law was a guardian to lead us to Christ, but now that faith has come, we are not under that guardian.
Colossians 2:16–17 – Food laws, festivals, and Sabbaths are described as shadows; Christ is the substance. Taken together, evangelical theology concludes: Jesus fulfilled the Old Testament law as a covenantal system. It still reveals God’s character and moral will, but it no longer functions as the binding covenant administration for God’s people. Our covenant is the New Covenant in Christ. The New Testament is very explicit that Christians (Jew and Gentile) are no longer “under the law” in the Mosaic, covenantal sense:
Romans 6:14 – “You are not under law but under grace.”
Romans 7:4–6 – We have “died to the law” through the body of Christ so that we may belong to another, Christ.
Galatians 5:18 – “If you are led by the Spirit, you are not under the law.”
These verses do not mean “no rules,” but they do mean:
The Mosaic Law is not your covenantal master, your way of being right with God, or your governing framework in the same way it was for Israel at Sinai.
 
2. What’s the role of Obedience to God’s word?  
We are called to obey God’s commands and The New Testament still calls believers to a life of obedience:
John 14:15 – “If you love me, you will keep my commandments.”
1 John 2:3–4 – We know we know Him if we keep His commandments.
It's enabled by the Spirit: The law is written on believers' hearts (Jeremiah 31:33; Hebrews 8:10), and the Holy Spirit produces obedience (Romans 8:4)
It's not burdensome: "His commands are not burdensome" (1 John 5:3) when motivated by love and empowered by grace.
It's distinct from legalism: We obey because we're already accepted in Christ (not to earn acceptance). Gospel obedience is joyful and relational, not meritorious.
The question becomes: Which commandments describe God’s will for us under the New Covenant? Which leads to… Evangelicals have often distinguished the OT laws in three broad categories:
Moral law – rooted in God’s eternal character; universally binding (e.g., Ten Commandments, summarized by love for God and neighbor). The New Testament very explicitly reaffirms and intensifies the core moral content of the Old Testament:

• Idolatry – forbidden (1 Corinthians 10:14; 1 John 5:21).
• Murder / hatred – condemned (1 John 3:15; Matthew 5:21–22).
• Adultery / sexual immorality – prohibited (1 Corinthians 6:9–20; 1 Thessalonians 4:3–5).
• Stealing, lying, coveting – prohibited (Ephesians 4:25–28; Colossians 3:5–9).
• Honor parents – reaffirmed (Ephesians 6:1–3).
• Love your enemies, forgive, be generous, be truthful, reject greed, etc. is repeatedly commanded.

In other words, what we often call the moral law is absolutely binding, and in Christ it is intensified and internalized (written on the heart: Jeremiah 31:33; Hebrews 8:10).
Ceremonial law – dealing with sacrifices, priesthood, temple, clean/unclean, festivals, etc.; these pointed to Christ and are fulfilled in Him. (Hebrews 7–10). We do not bring animal sacrifices; we offer our bodies as living sacrifices (Romans 12:1). Circumcision – fulfilled in heart-circumcision (Romans 2:28–29; Philippians 3:3). Physical circumcision is not required for Gentile believers (Acts 15; Galatians 5:2–6). Clean / unclean food and ritual purity – fulfilled in Christ; the focus now is moral and spiritual purity, not dietary (Mark 7:18–23; Colossians 2:16–23).
Civil/judicial law – Israel’s national laws (penalties, land rules, theocratic regulations), specific to Israel’s life as a nation under that covenant. Stoning, civil penalties, and national regulations (e.g., land laws) applied to Israel as a theocratic nation and much of it was designed to make Israel Holy or Set apart and different from the practices of the Canaanites, so is not applicable today. Our holiness has different “Set Apart” practices that wouldn’t make sense back then! However, these laws are still good to know as they teach us about God’s hatred of sin and his concern for justice and are worth knowing and studying and are useful for teaching, reproof, correction and training in righteousness.  We have benefited as a nation as we have our own Civil/judicial law and much of it is based on Hebrew law.
Caution: This break down of law is implied in Scripture and is legitimately recognized even to the early church fathers, however, it must be used carefully. But it lines up reasonably well with how the New Testament treats different kinds of OT commands.

3. What about food and sabbath?
Mark 7:18–19 – Jesus declares all foods “clean” (Mark comments: “Thus he declared all foods clean.”).
Acts 10–11 – Peter’s vision: commanded to eat unclean animals as a sign that God now accepts Gentiles, not by dietary law but by faith in Christ.
Romans 14; 1 Corinthians 8–10 – Food choices become a matter of conscience and love, not covenant obligation. One may abstain, but must not bind others’ consciences.
Colossians 2:16–17 – “Therefore let no one pass judgment on you in questions of food and drink…these are a shadow of the things to come, but the substance belongs to Christ.”
Conclusion:  You may voluntarily adopt certain practices (e.g., avoiding pork) as a personal discipline, cultural identification, health decision or way of honoring God; but you must not present them as obligations for others or as making you more righteous.
Sabbath:
You are not to be judged or bound as unfaithful for how you handle Sabbath and special days (Romans 14:4–6; Colossians 2:16–17).  It is good and wise to embrace a rhythm of weekly rest and corporate worship. Whether you adopt a strict “Christian Sabbath” practice or a more flexible approach, it should be driven by love and freedom, not fear or compulsion. Additionally, we are celebrating the Passover with a Seder dinner, not out of obligation but rather as a teaching tool.
 
4. A Note on the Hebrew Roots Movement
You may hear teachings from what is called the Hebrew Roots Movement (or similar groups). These believers are often sincere and passionate about recovering the “Jewish roots” of our faith. They encourage observing Old Testament dietary laws, the biblical festivals, a Saturday Sabbath, Hebrew names for God and Jesus, and sometimes more. Their desire to take Scripture seriously and honor God’s Word is commendable. However, this movement revives the exact error the apostles confronted in the Jerusalem Council (Acts 15) and in Paul’s letter to the Galatians. It teaches that faith in Christ is good, but true maturity, full obedience, or right standing with God requires returning to large portions of the Mosaic Law; especially the ceremonial parts Jesus already fulfilled. The New Testament is very clear: those shadows (food laws, festivals, Sabbaths, circumcision) pointed to Christ and are now obsolete as covenant requirements (Colossians 2:16–17; Hebrews 8:13). When any teaching adds “Jesus plus Torah observance” as necessary for Gentile believers, it crosses the line into the very “different gospel” Paul warned against (Galatians 1:6–9; 5:2–4). The Holy Spirit does not lead us back under that old system. Personal conviction is one thing (Romans 14 gives freedom to choose), but requiring these practices for everyone else, or implying that those who don’t follow them are “incomplete Christians,” is exactly what the Judaizers did; and what the apostles rejected.

5. What Laws still apply to Evangelical Gentiles?
Some point to Acts 15:21 ('For the law of Moses has been preached in every city... and is read in the synagogues on every Sabbath') to argue that Gentile believers were expected to attend synagogue and learn/obey the full Torah. However, the verse is James's explanation for why only four minimal requirements were needed: the Torah was already publicly taught everywhere, so Gentiles could access more teaching if they chose (e.g., to fellowship with or evangelize Jews). It is not a command to make full Torah observance mandatory, nor does it equate the early church with the synagogue. The council's clear decision was freedom from circumcision and ceremonial law burdens (Acts 15:10, 19, 28); salvation by grace alone.
Acts 15’s purpose was to give minimal concessions to promote unity and avoid offending Jewish believers. The decree made a low entry barrier for salvation (faith in Christ alone) while promoting harmony in mixed fellowships.
 
But there is a law that we are to obey:
 Paul speaks of believers being under the “law of Christ”:
1 Corinthians 9:20–21 – Paul says he is not “under the law” but is “under the law of Christ.”
Galatians 6:2 – “Bear one another’s burdens, and so fulfill the law of Christ.”
What is the Law of Christ?
Love for God and neighbor (Matthew 22:37–40; Romans 13:8–10).
The New Covenant ethic given by Jesus (e.g., Sermon on the Mount, Upper Room Discourse). The ethical instructions in the epistles (e.g., Romans 12–15, Ephesians 4–6, Colossians 3–4). The law of Christ is not a new set of rules to earn God’s favor; it is the Spirit-empowered life of love that actually fulfills the righteous requirement of the old law (Romans 8:3–4).
6. What about the idea of an “everlasting” ordinance and perpetual states like the priesthood or festivals?  
Ancient Hebrew only had 9,000 words, compared to 220,000 in English, as such, context often dictates the definition of a Hebrew word. The Hebrew word OLAM can mean for a very long time/for it’s appointed time.  Or into the ages (often tied to the duration of a covenantal arrangement).  Not always “unchanged in the same form”. Circumcision is a good example.  In the OT it was the proper sign.  In the NT it’s not explicitly required for Gentiles and insisting on it is condemned! Gal. 5:2-4 says it’s a circumcision of the heart.  Even Abraham’s covenant came before circumcision.
 
Summary: We must gently point people to the finished work of Christ (Galatians 5:1–4);
Affirm that personal convictions (e.g., choosing to keep a feast or avoid pork) are allowed under Romans 14; as long as they are not made mandatory for everyone else and we must protect the weak in faith: Never let anyone bind consciences or imply that those who do not follow these practices are “less spiritual” or “incomplete Christians.” The Jerusalem Council (Acts 15) already settled this for Gentile believers: faith in Jesus plus nothing.
The overarching principle for NT Christians is liberty. We have Romans 14 freedom in disputable matters.  Food and special days are particularly pointed out.  The Key is to do it unto the Lord, without judging others and causing others to stumble.  You have freedom, however, if your practice is treated as normative for all believers, it becomes a serious matter.  Dietary laws, circumcision, strict Sabbath (Saturday) observances, keeping festivals are all acceptable activities if it is not to earn salvation, forgiveness or to maintain our status with God or requiring others to also participate.  It is by faith alone, and Jesus alone that we are saved and is never Jesus plus…  If someone teaches that any of these Old Covenant practices (dietary laws, festivals, Saturday-only Sabbath, or circumcision) are required for all believers today in order to be fully pleasing to God or to stay in right standing with Him, that teaching crosses the line Paul confronted in Galatians.

Final Encouragement
Nowhere in 2,000 years of church history has the Holy Spirit ever led the Gentile church into greater adherence to the ceremonial and civil aspects of Old Testament law. From the apostles in Acts 15, through the early church fathers, the Reformation, the great awakenings, and every revival since, the consistent direction of the Spirit has been the same: deeper freedom in Christ, not a return to the old covenant shadows. In fact, the person who feels pulled to “go back to the law” for greater righteousness, acceptance, or maturity is, in the language of Romans 14, the weaker brother in faith. The stronger brother (the one resting fully in grace) is called to welcome that person with love and patience (Romans 14:1), but never to let their personal scruples become a new yoke for the whole church. Our freedom was purchased at the highest price; the blood of Jesus. Let us stand firm in that liberty (Galatians 5:1), walk by the Spirit, and extend the same grace to one another that we have received. Jesus plus nothing. Grace alone. Christ alone. That is the gospel we will protect and celebrate together.

My friend, Dr. Kevin Baird is a godly, mature man. He recently gave me permission to summarize his lengthy blog posts on tithing. Here is part two of principles 5-7.  Worth reading:    
Principle #5: The Tithe Breaks the Spirit of Mammon – It's Spiritual Warfare
The devil aims to steal, kill, and destroy, often manifesting as financial lack, evaporated resources, or wages that disappear like money in a "bag with holes" (Haggai 1:6). Just as God can stretch a dollar's value, the enemy can shrink it through the spirit of mammon—an idolized force of greed and rival to God (Matthew 6:24; Luke 16:13).  Withholding the tithe invites a curse (Malachi 3:9), exposing finances to this devouring influence as a natural consequence of breaking covenant with God. Returning the tithe, however, is an act of worship, honor, and acknowledgment that everything belongs to Him. This breaks mammon's grip, opening the windows of heaven for favor, unusual blessing, and rebuke of the devourer (Malachi 3:10–11).  In practice, tithing on the gross (before bills or obligations) positions the 90% for greater favor and extension than keeping 100%. After 40+ years in pastoral ministry, Dr. Kevin observed that faithful tithers rarely needed church financial aid; God consistently provided favor and blessing, even amid challenges like raising families. Tithing isn't dutiful obligation but joyful warfare that frees resources under God's covering.

Principle #6: Where Do We Tithe? To the Storehouse – The People Who Minister to You
Many redefine "tithe" loosely as any giving, but Scripture is clear: the tithe goes to the "storehouse" (Malachi 3:8–12). Tithing predates the Law (Abraham to Melchizedek), continues through it (to Levites and priests for their support—Numbers 18:21–28), is affirmed by Jesus (Matthew 23:23), and persists into the New Covenant (Hebrews 7).  Its unchanging purpose: support the work of ministry through people, not institutions or buildings. The tithe sustained those laboring in God's house; the Levites received from Israel, priests from Levites. Abraham tithed to Melchizedek in response to spiritual ministry. In the early church, offerings went to apostles (Acts 4:35–37); Paul taught that ministers deserve support (1 Corinthians 9:7–11; 1 Timothy 5:17–18).  Practically, return the tithe to the person/people who spiritually resource you—your local church elders/pastor who minister consistently and pray for you. They steward and distribute biblically (including to their own accountability), with separate alms for the poor and freewill offerings for other worthy causes. Buildings or operations may benefit indirectly, but the tithe prioritizes laborers in ministry, not bricks and mortar. This revelation shifted the author's practice toward faith-filled, person-centered giving.

Principle #7: The Tithe Is Not Designated – You Don't Control What Belongs to the Lord
The tithe is the Lord's—you return what's already His, with no strings attached (no designation or control). Freewill offerings can be directed (e.g., to specific ministries), but the tithe flows undesignated into the storehouse for elders to administer in financial order under God's authority.  Designating the tithe (e.g., to youth, choir, or specific programs) reflects American pragmatism and autonomy, not biblical precept—it's like doing "what was right in [our] own eyes." Releasing control liberates: you place it back in God's hands, trusting stewardship to leadership (who answer to Him if unfaithful).  Even if misuse occurs later (as the author experienced in some cases), giving as unto the Lord preserves faith and reward—He multiplies it regardless of human failure. Having served on all sides (congregant, elder, pastor, presbyter), the author tithes joyfully as obedience to God, praying for integrity in handling but resting in the transaction being to Him.  Overall, these principles transform tithing from obligation into joyful, millennial-old revelation—where God even "dares" us to test Him (Malachi 3:10) for blessing. It's heart-level obedience that reorients our view of resources entirely.  

To read the full transcripts, go to Drkevinbaird.com 

Tithing Reframed: Three Principles That Transform Giving from Obligation to Revelation
For many Christians, tithing is experienced as a necessary, but uninspiring, expense. It can feel like a spiritual tax, an HOA fee for church membership, or the price paid for programs, preaching, and pastoral care. When approached this way, tithing becomes transactional, mechanical, and easily resented. But Scripture, and lived experience, invite us to see tithing very differently. When understood through faith and revelation rather than obligation, tithing shifts from an economic exercise to a deeply spiritual practice. Here are three principles that reframe tithing from duty to discipleship.

Principle 1: Money Is Spiritual
Money is never neutral. Scripture consistently presents it as a spiritual force that reveals trust, allegiance, and worship.
Jesus warned that no one can serve both God and mammon (Matt. 6:24), identifying money not merely as a tool but as a rival master with spiritual influence. Paul echoed this when he taught that generosity releases “all grace” toward the believer (2 Cor. 9:8). Malachi went further, describing the tithe as opening the windows of heaven, rebuking the devourer, and breaking curses off one’s provision (Mal. 3:8–11).
When money is treated only as currency, tithing becomes an empty transaction. But when money is understood as spiritual, giving becomes an act of worship, trust, and alignment with God’s economy.
This is why gimmicks like “90-day tithe guarantees” miss the point. Tithing is not a financial experiment or a divine investment strategy. It is not a Ponzi scheme designed to generate returns. Without faith and revelation, it may feel disappointing. But when obedience is joined with trust, God often responds in ways that defy explanation. Tithing practiced through revelation changes everything; not because God is manipulated, but because the heart is aligned.

Principle 2: We Return the Tithe; We Don’t Give It
One of the most clarifying insights about tithing is this: the tithe was never ours to give—it already belongs to the Lord. Malachi’s accusation of robbery only makes sense if something belonging to God is being withheld. To “rob” someone is not to refuse generosity, but to keep what is rightfully theirs. This reframing removes both pride and pressure. The tithe is not a heroic act of generosity; it is a simple act of obedience. Returning it acknowledges God’s ownership over our lives, our provision, and our future.
This principle also exposes the gap between what we say and what we actually trust. Like the rich young ruler, many are willing to profess allegiance to Jesus, until obedience touches their security. The issue was never wealth itself, but trust.
Tithing becomes a mirror of the heart. It keeps our faith honest. It prevents us from singing songs of surrender while quietly retaining control. In this sense, tithing “keeps it real.”

Principle 3: Obedience Should Be Complete, Not Partial
Grace was never intended to eliminate obedience; it empowers it. While salvation is free and unearned, discipleship still involves surrender. When grace is used to avoid expectation, obedience is redefined as legalism, and spiritual disciplines, like tithing, are dismissed rather than embraced. Malachi instructs God’s people to bring all the tithe into the storehouse. The Hebrew word for “all” conveys completeness—whole, total, full.
For some, this revelation expands the understanding of income. God’s provision often comes through far more than a paycheck: bonuses, gifts, inheritances, investments, honorariums, interest, and even material blessings. Recognizing these as forms of God’s enlargement invites a fuller expression of obedience.
This is not about legalistic accounting or judgment of others. It is about responding to personal conviction with integrity and joy. Complete obedience is not a burden—it brings peace. It is an act of honor, not anxiety. Each believer must walk this out before the Lord, but the underlying question remains the same: Am I acknowledging God’s ownership fully, or selectively?

Final Thought
Tithing is not about funding a church, it’s about forming a heart. When money is seen as spiritual, the tithe as returned, and obedience as complete, giving becomes an act of faith rather than fear. And when that epiphany takes root, tithing stops being a struggle.
It becomes worship.
Summarized from Dr. Kevin Baird's facebook series post on tithing.  

Key Lessons from the Transfiguration:
The Transfiguration of Jesus (Matthew 17:1-9; Mark 9:2-8; Luke 9:28-36) stands as one of the most breathtaking moments in the Gospels. On a high mountain, Jesus is dramatically changed before Peter, James, and John: His face shines like the sun, His clothes become dazzling white, Moses and Elijah appear to converse with Him about His coming death, and a voice from heaven declares, "This is my beloved Son, with whom I am well pleased; listen to him!" This wasn't just a spectacular display, it was a divine revelation meant to strengthen the disciples (and us) for the road ahead. Here are the most important practical and spiritual lessons we can carry from this event into our daily lives.

1. Jesus Is Infinitely More Glorious Than We Often Realize
In our everyday experience, we encounter Jesus in His humility; teaching crowds, washing feet, enduring suffering. But the Transfiguration peels back the veil to reveal the divine Son whose glory will one day fill the whole earth. It calls us to worship Him with fresh awe, remembering that the One we follow is the radiant King of kings.
2. Listen to Him Above All Else
Peter, overwhelmed, suggests building three shelters for Jesus, Moses, and Elijah; a well-meaning but misplaced impulse to prolong the moment. The Father's voice essentially tells him to zip it: "This is my beloved Son... listen to him!" The clear message? Jesus is supreme. The Law (Moses) and the Prophets (Elijah) point to Him and they are great, but we must prioritize His words and obey Him above every other voice, tradition, or even powerful spiritual experience.
3. We Must Come Down the Mountain
Mountain-top moments: times of intense joy, clarity, or closeness to God are real and precious. Yet they are not the destination. The disciples had to descend into the valley of ordinary life, service, suffering, and mission. Jesus leads us back down to love people, carry our cross, and follow faithfully through trials. True glory emerges not from escaping life, but from surrendering to it in obedience.
4. Faith Grows Through Cumulative Exposure to Christ, Not Just One Event
The Transfiguration didn't instantly perfect the disciples; they still stumbled, doubted, and fled. Real transformation comes from ongoing relationship with Jesus: daily prayer, immersion in Scripture, fellowship in community, and consistent obedience. These steady disciplines sustain us through dark seasons and deepen our trust.
5. Suffering and Glory Are Inextricably Linked
Moses and Elijah spoke with Jesus about His "departure" (exodus/death) in Jerusalem. The path to resurrection glory always passes through the cross. For us, trials refine faith, shape character, and prepare us for future glory. As Peter later writes, suffering precedes glory—both for Christ and for those who follow Him.
6. We Have Something Even More Sure Than Experiences
Peter was an eyewitness to this glory, yet in 2 Peter 1:19 he calls the prophetic word of Scripture "more fully confirmed" and reliable. Personal experiences can fade or be questioned, but God's Word shines like a lamp in a dark place until the day dawns and the morning star (Christ) rises fully in our hearts.  

It invites us to behold Jesus' majesty, listen to Him obediently, and follow Him faithfully back into real life; trusting that the glory glimpsed on the mountain is our certain future inheritance.

These two books by Philip Yancey form a pastoral theology of pain, disappointment, and faith. I’ll summarize each individually, then give a combined overview, maybe like a cliff notes. Both of these books have helped me to minister and be ministered to. I first discovered Yancey through a missionary who lost his 5 year old son while serving in Africa.  This book made all the difference in the world to him. I highlight my books and then I summarize them into a document for easy reference later (and as a reminder of what I learned), here are some of my observations.  I feel like it is a privilege to introduce our church family to his books, you’ll recognize some of these thoughts in previous messages I have done, he had a huge influence in my life. I have a ton of his books, feel free to borrow (then return!)
Disappointment with God — Philip Yancey
Core Question: Why does God often seem silent, absent, or unresponsive—especially when He could intervene?
Central Thesis
We are disappointed with God not because He fails, but because our expectations of how God should act are often unbiblical, immature, or shaped by cultural assumptions rather than Scripture.
Three Major Sources of Disappointment
1. God is Silent
People expect God to speak clearly, audibly, and immediately.
In Scripture, God often speaks rarely, quietly, or indirectly.
Silence is not absence; it is often an invitation to trust rather than control.
“The same God who parted the Red Sea also went silent for 400 years.”
Key insight: Silence forces faith to mature.
2. God is Invisible
We expect God to be obvious and undeniable.
Instead, God hides Himself just enough to preserve human freedom.
Overwhelming visibility would coerce belief, not invite love.
Illustration Yancey uses:
If God were as obvious as gravity, faith would be unnecessary—and love would be impossible.
3. God Seems Unfair
We expect justice now, not eventually.
We compare outcomes instead of trusting God’s larger redemptive plan.
Scripture consistently postpones final justice to the end of the story, not the middle.
“God’s justice is certain—but it is not always speedy.”
The Big Takeaway from Disappointment with God
God refuses to operate as a vending machine, genie, or cosmic micromanager.
Faith matures when we move from: “God serves my agenda” to “I trust God’s character even when I don’t understand His actions”
 
Where Is God When It Hurts? — Philip Yancey
Core Question: If God is good and powerful, why does He allow suffering?
Central Thesis
God does not eliminate suffering in this world; instead, He enters into it, redeems it, and uses it to form Christlike character.
Three Types of Suffering
1. Pain as Warning
Physical pain functions like a fire alarm.
Without pain, we destroy ourselves (Yancey uses the example of leprosy).
Pain reveals that something is wrong—not that God is cruel.
Key idea:
A painless world would be far more dangerous than a painful one.
2. Pain as Consequence
Many forms of suffering result from human freedom (sin, poor choices, injustice).
God allows consequences because freedom without consequences is meaningless.
Love requires freedom. Freedom includes the possibility of pain.
3. Pain as Mystery
Some suffering has no clear explanation this side of eternity.
The Bible does not offer tidy answers—Job never gets an explanation.
God gives His presence, not a spreadsheet.
God’s Greatest Answer to Pain: The Incarnation
God does not stand distant; He suffers with us. Jesus experiences:
Betrayal
Physical pain
Emotional abandonment
Injustice
Death
“Christianity is the only religion where God Himself bears the cost of suffering.”
The Cross as the Lens for All Suffering
The worst evil (the crucifixion) became the greatest good (redemption).
Therefore, present pain is not proof of God’s absence, but often the context of His deepest work.
Which one is right for me to start with reading:  

Disappointment with God	Where Is God When It Hurts?
Focuses on unmet expectations	Focuses on unavoidable suffering
Asks why God seems absent	Asks why God allows pain
Corrects false assumptions	Offers theological grounding
Emphasizes trust	Emphasizes incarnation

Together they teach this:
God may not meet our expectations—but He has met our deepest need.

As we approach the new year, many of us feel a deep calling to draw closer to God, seek His guidance, and intercede powerfully for our lives, families, church, and world. That's why we're inviting our entire church family to join in a 21-day Daniel Fast, beginning on January 1, 2026, and concluding on January 22, 2025—just in time to launch us into our intensive 24-hour weekend prayer retreat starting the 23rd evening. This fast isn't about dieting or willpower alone; it's a biblical act of humility, consecration, and focused prayer. By setting aside certain foods, we deny our flesh to sharpen our spiritual senses, hear God's voice more clearly, and prepare our hearts for a breakthrough encounter with Him during the retreat.
What Is the Daniel Fast? The Daniel Fast is a partial fast inspired by the prophet Daniel in the Bible. In Daniel 1:8-16, Daniel and his friends refused the king's rich foods and wine, choosing instead vegetables and water to honor God. After 10 days, they appeared healthier and wiser than others. Later, in Daniel 10:2-3, Daniel mourned and sought God for three weeks (21 days): "I ate no choice food; no meat or wine touched my lips." During this time, he received profound revelation and angelic visitation. Modern Daniel Fasts typically last 21 days and follow a plant-based eating plan, avoiding animal products, processed foods, sugars, and more. The goal is spiritual: to restrict "pleasures" as an act of worship, while increasing prayer and Bible reading.
 
Daniel Fast Guidelines: 
Foods to Eat and Avoid 
Focus on whole, natural foods God created. Drink plenty of water!
Foods to Enjoy:

• All fruits (fresh, frozen, dried without added sugar—e.g., apples, bananas, berries, avocados)
• All vegetables (fresh, frozen—e.g., broccoli, spinach, potatoes, carrots)
• Whole grains (brown rice, quinoa, oats, barley—unsweetened)
• Legumes (beans, lentils, peas)
• Nuts and seeds (unsalted)
• Healthy oils (olive, coconut, avocado—in moderation)
• Herbs, spices, salt, pepper
• Beverages: Water (primary), unsweetened herbal teas (some allow sparingly), 100% fruit/vegetable juices (limited)

Foods to Avoid:

• Meat and animal products 
• Sweeteners (sugar, honey, artificial sweeteners)
• Processed foods, refined grains (white rice, white flour)
• Fried foods, solid fats
• Caffeine (coffee, black tea), alcohol
• Sugary drinks, sodas

Tip: Read labels carefully. If you're pregnant, nursing, or have health concerns, use common sense and consult your doctor and modify as needed—the heart of fasting matters most.
Why Fast for 21 Days Before Our Prayer Retreat? (Still do it even if you aren't going)
Our 24-hour prayer retreat on January 23-24 will be a sacred time of united intercession, worship, and seeking God's direction for the year ahead. The preceding Daniel Fast will:

• Humble us before God (as Daniel did)
• Heighten our spiritual sensitivity
• Build discipline and dependence on Him
• Unite us as a church body in sacrifice and prayer

By the time we gather for the retreat, we'll arrive with softened hearts, free from distractions, ready for God to move powerfully.
Practical Tips to Succeed

1. Pray First: Ask the Holy Spirit to guide and strengthen you.
2. Plan Meals: Stock up on approved foods. Simple ideas: Oatmeal with fruit for breakfast; salads, stir-fries, or soups for lunch/dinner; smoothies or nuts for snacks.
3. Increase Prayer & Scripture: Replace meal prep time with Bible reading and prayer. Journal what God speaks.
4. Stay Hydrated: Aim for half your body weight in ounces of water daily. Make sure you take a mineral supplement with potassium and sodium, it helps!
5. Community Support: Get some accountability and even share recipes and encouragements or better yet, do a few meals together.  
6. Grace Over Perfection: If you slip, repent and continue—God honors your heart.

Let's commit together: For 21 days, we'll say no to certain foods so we can say yes to more of God. Imagine the breakthroughs awaiting us at the retreat! Are you in? Sign up here to join this journey. May the Lord meet us powerfully as we seek Him.“When you seek me with all your heart, I will be found by you.” (Jeremiah 29:13-14) 

I’ve been reading Erik Larson’s The Splendid and the Vile, the story of Churchill’s first year as Prime Minister. One passage stopped me cold: Hitler, in speech after speech, insisted the war was entirely Churchill’s fault. Britain could have peace tomorrow, he claimed, if only that one warmongering drunk in London would step aside. Germany, Hitler said, had no interest in the British Empire at all. Sound familiar? Hitler’s propaganda minister, Joseph Goebbels, perfected techniques that feel eerily current:

• Pick one villain and blame everything on him (or her).
• Repeat simple slogans (lies) until they feel like common sense.
• Accuse your opponents of the very things you are doing (call others “fascists” while crushing dissent).
• Flood every channel with the same message until truth itself feels exhausted (or until people don’t know what the truth is so they give up trying to discern).
• Portray your side as the real victim, no matter how much power you hold.

In the 1940s those lies came by radio and newsreel. Today they arrive in our pockets every few seconds, tailored to what the algorithm already knows we’ll click. As Christians, we’re called to be people of truth. Jesus said the truth sets us free (John 8:32), and Paul warned that in the last days people would gather teachers to say what their itching ears want to hear (2 Tim 4:3-4). We don’t fix lies with better lies. We fix them with clearer truth, spoken in love. So the next time you see a headline, a meme, or a pastor-turned-pundit blaming everything on one party, one billionaire, one “woke” agenda, or one “fascist” leader—pause. Ask:

• Is this the whole story?
• Who benefits if I’m afraid and angry?
• Would this claim survive the light of Scripture and the fruit of the Spirit?

Churchill refused to trade truth for a quiet life. May we, in our own noisy moment, do the same. “Sanctify them in the truth; your word is truth.” – John 17:17

Have you ever wondered how people in the Old Testament were saved—how they were declared righteous before a holy God? It can appear that it was through their own personal righteousness and law keeping, however, the same gospel that saves us today was at work even then, by faith.
 
1. It Was Always About Faith-  The Bible makes it crystal clear: Abraham believed God, and it was credited to him as righteousness (Genesis 15:6). This happened before the Law, before circumcision, before the temple. Abraham simply trusted God’s promise; and God declared him right with Him. That’s the heartbeat of the gospel: faith alone.
2. The Law Showed the Need, It Didn’t Save- God gave Israel the Law through Moses to reveal His holiness and our sin. But no one was saved by keeping it perfectly; because no one could. As Paul later wrote, “by the works of the law no one will be justified” (Galatians 2:16). The Law was like a mirror; it showed the dirt, but it couldn’t clean us.
3. Sacrifices Pointed to Jesus- The blood of bulls and goats could never take away sin (Hebrews 10:4). So why all the sacrifices? They were shadows; aids pointing to the Lamb of God who would take away the sin of the world. Every altar, every drop of blood, every Day of Atonement was a signpost saying: “One day, the final sacrifice is coming.”
4. Jesus Fulfilled the Law; So is It Still Binding? Jesus said, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matthew 5:17). He perfectly obeyed every command, bore the curse for our failure (Galatians 3:13), and became the final sacrifice. So is the Law still binding on us?

• Ceremonial laws (sacrifices, feasts, priesthood) are fulfilled; Jesus is our Passover Lamb, our High Priest, our Sabbath rest. We don’t repeat the shadows now that the Reality has come.
• Civil laws for ancient Israel aren’t our national code, but their underlying principles of justice still teach us God’s heart (and wisely, our nation has built many of our laws on the Jewish civil law).
• Moral law (the Ten Commandments, love God and neighbor) remains; not to save us, but because it reflects God’s unchanging character. Jesus summed it up: “If you love me, you will keep my commandments” (John 14:15). We obey from salvation, not for it. We obey out of gratitude and love for a good Savior.

5. Repentance, Faith, and God’s Mercy- Think of David after his great sin. He didn’t run to more sacrifices; he ran to God in repentance: “Create in me a clean heart, O God” (Psalm 51:10) and then he says: “you do not delight in sacrifice, or I would bring it, but my sacrifice is a broken and contrite heart”... Or Habakkuk’s famous line: “The righteous shall live by his faith” (Habakkuk 2:4). Old Testament saints were saved the same way we are; by grace through faith, looking forward to the Messiah we now see clearly in Jesus.
So What Does This Mean for Us?

1. The gospel isn’t Plan B. God didn’t scramble after the Old Testament failed. The promise of a Savior runs from Genesis 3:15 all the way to Revelation. This is actually our December series!
2. We’re part of the same story. Noah, Abraham, Rahab, David—they’re not distant heroes. They’re family (and some of them were as jacked up as us). Saved by the same blood, the same grace.
3. So should I ignore 75% of the Bible (the Old Testament- Tenach)? No, because Jesus says the Old Testament is about him.  John 5:39. We skip that, we miss the backstory of our Savior.  It’s the foundation.  Secondly, Paul says that all scripture is God breathed and useful for teaching, rebuking, correction and training in righteousness (2 Tim. 3:16) and that includes Leviticus! (teaches that sin is serious).  So, our practice of doing a Seder is valuable, because it is a teaching tool about Jesus. 

Let's blow our minds on God’s Foreknowledge:
When we read in 1 Peter 1:1-2 that believers are “elect…according to the foreknowledge of God,” we might wonder how God’s choosing and our free choices fit together. Quantum mechanics offers a mind-bending analogy to challenge our simplistic views. Imagine every object in the universe having a “wave function,” a kind of blueprint describing its state. When objects share a connection—like a mutual origin—they can become “entangled,” instantly affecting each other across vast distances (non-locality), like two people holding hands across light-years.
Stranger still, experiments suggest entanglement can link past and future, meaning events in the future can influence the past in ways we can’t fully grasp. If God, at creation, knows every wave function and how they’re shaped by every free decision across time, His foreknowledge could encompass all history in a single moment—without negating our free will.
This isn’t to explain how God works but to show our human minds can’t fully contain His ways. We often assume we should understand everything about God, but a God we could fully explain would be too small. The real God, who knows us as His elect through His infinite foreknowledge, is far greater than our limited minds can fathom—inviting awe, not answers.
check out this great post from a super smart dude who has this stuff figured out:  https://www.kirkdurston.com/blog/foreknow

Weaponized Empathy and Compassion: A Biblical Christian Perspective
We live in a world increasingly shaped by emotion.  I often see well-meaning and “good” people go sideways in what they stand for and I can’t help but think what a brilliant deception it is to weaponize empathy and compassion.  Especially amongst my “tribe”. However, Christians are called to discern the difference between genuine compassion rooted in God’s love and a distorted version wielded as a tool for manipulation. Scripture warns us to "test the spirits to see whether they are from God" (1 John 4:1), and today, we see a troubling trend: the left has weaponized empathy and compassion to control narratives, silence dissent, and push agendas that often stray from biblical truth. As followers of Christ, we must recognize this tactic, understand its workings, and combat it with the wisdom and grace of the Holy Spirit.  As I reflected on it this morning, I decided to put my thoughts into a blog post, mostly for my own thought process but maybe there is one or two who might find it useful.
What Weaponized Empathy Looks Like

1. Moral Framing & Narrative Control 
   • Definition: Issues are framed as a stark battle between good and evil, leaving little room for godly nuance.
   • Tactic: One group’s suffering is elevated into a universal moral crisis, tugging at heartstrings to override reason.
   • Effect: Questioning this narrative risks being branded as "heartless" or "unloving," a label that echoes the Pharisees’ judgment of Jesus (John 7:24: "Stop judging by mere appearances but instead judge correctly"). Debate is stifled, and truth is sidelined.
2. Selective Storytelling 
   • Definition: Vivid personal stories—viral videos or tearful testimonials—become the sole basis of an argument.
   • Tactic: A few emotionally charged anecdotes are amplified, while counter-examples or data are ignored.
   • Effect: Our God-given empathy locks onto these tales, but we must not be like the person in Proverbs 14:15 "The simple believe anything, but the prudent give thought to their steps." Analytical scrutiny is crowded out by sentiment.
3. Shaming & Social Pressure
   • Definition: Dissent is cast as a moral failing, you see it in the crowd’s condemnation of the accused in Jesus’ time.
   • Tactic: Individuals or institutions are publicly shamed or labeled "bigoted" or "complicit" for questioning the dominant narrative or they simple become the loudest voice.
   • Effect: Fear of reputational ruin silences voices, much like the fear that kept many from confessing Christ (John 12:42-43). Conformity becomes the path of least resistance.
4. Emotional Contagion via Social Media
   • Definition: Emotionally charged content—memes, videos, hashtags—spreads rapidly through algorithms.
   • Tactic: Outrage or pity is stoked, keeping the collective mood inflamed.
   • Effect: Calm reflection, a fruit of the Spirit (Galatians 5:22-23), is drowned out by a relentless emotional tide.

The Biblical Antidote: Building Resilient Faith
As Christians, we are called to love our neighbors as ourselves (Mark 12:31), but this love must be grounded in truth (Ephesians 4:15). Here’s how to recognize and neutralize weaponized empathy:

1. Cultivate Critical Empathy
   • Pray for discernment to see when empathy is being steered toward a single narrative. Ask, “Whose stories aren’t being told? What does Scripture say?” Seek the full counsel of God’s Word.
2. Practice Clear Collaborative Thinking
   • Embrace the wisdom to hold two truths: acknowledge real suffering while scrutinizing solutions. As Ecclesiastes 7:18 teaches, “The man who fears God will avoid all extremes.” Use “Both/And” thinking rather than divisive “Either/Or” frames.
3. Fact-Check & Contextualize
   • Before reacting, verify facts with a Berean-like spirit (Acts 17:11), examining evidence against Scripture. Distinguish systemic issues from moral indictments that lack godly foundation.
4. Limit Exposure to Emotional Echo Chambers
   • Rotate your media intake across perspectives, seeking wisdom from godly counsel (Proverbs 15:22). I stopped listening to legacy media years ago as the bias is so blatant.  In fact, for a season, I watched Al Jazeera because at least they admitted their bias.  X is a great source of info as long as you don't fall into the echo chamber that is on that platform through curated input.  Take “inquiry breaks” to pray, journal, or discuss with believers of differing views, fostering unity in Christ.  
5. Develop Emotional Self-Regulation
   • Use spiritual disciplines—prayer, pausing before responding—to guard your heart (Proverbs 4:23). Name your emotions honestly (“I feel anger”) rather than succumbing to unrighteous judgment (“They’re evil”).
6. Foster Open Dialogue
   • Engage others with humility and questions, as Jesus did (Luke 2:46), asking, “What led you to this view?” This diffuses shaming and invites the Holy Spirit to guide the conversation.

Do Moral Rules Really Protect Us? What History Says About Sex, Culture, and Collapse
I read this fascinating paper based on a massive book written back in the 1930s.  An Oxford anthropologist named J.D. Unwin studied 86 different civilizations and asked a simple but profound question: Does sexual freedom affect how cultures rise and fall? His book Sex and Culture is over 600 pages, but his findings are surprisingly clear—and eerily relevant for us today.
What Unwin Found

• Sexual restraint → thriving cultures. Every time a society valued sexual self-control (especially waiting until marriage and keeping lifelong commitments), that culture grew in creativity, strength, and prosperity.
• Sexual freedom → cultural collapse. Whenever a society abandoned sexual restraint, within three generations that culture slid into decline—losing its energy, rational thinking, belief in God, and eventually collapsing.
• The strongest combination. The cultures that flourished most required premarital chastity and lifelong monogamy. Only three societies in history ever achieved this, but they led the way in art, science, architecture, and more.
• The time lag. Change didn’t happen overnight. It usually took about 100 years (three generations) for the effects—good or bad—to fully show.

How This Relates to Us
Western society experienced its own sexual revolution starting in the late 1960s. By the early 2000s, waiting until marriage had become the exception rather than the rule, divorce and cohabitation were widely accepted, and lifelong marriage was no longer the cultural norm.
According to Unwin’s timeline, we are now entering the generations where decline should be most visible—and many trends fit the prediction:

• Decline of lifelong marriage. Modified monogamy (serial relationships) is now the norm.
• Decline of faith. Belief in God has dropped sharply, while superstition and “post-truth” thinking are rising.
• Decline of reason. Rationalism is being replaced by relativism and emotion-driven “truth.”

Why It Matters
Unwin didn’t claim to know why this pattern repeats, but he noticed that when sexual energy is restrained, it seems to be redirected into building families, communities, and civilizations. When it isn’t, cultures turn inward, focusing only on personal pleasure until they eventually lose their vitality.
Modern researcher Mary Eberstadt adds another layer: the breakdown of the family has left people without a strong sense of identity, fueling loneliness, mental health struggles, and social division. In her view, the unraveling of family life—sparked by the sexual revolution—is at the root of many of today’s cultural crises.
A Takeaway for Today
What if moral laws, especially around sexuality, aren’t about restricting joy but about protecting it? Just like operating instructions for a machine, they may look limiting on the surface but are actually designed for our long-term good.
Unwin’s research shows that history repeats itself with “monotonous regularity.” Every culture that loosened its sexual restraints eventually collapsed. If that pattern holds, we’re on a dangerous path. But if we take these lessons seriously, perhaps we can choose a better road.

Picture this: God sets a divine calendar with seven spectacular feasts, each a dazzling rehearsal for His grand redemptive story. In fact, these “appointed times” literally mean “dress rehearsals”. So, in a sense, in a premillennial dispensational view, these Feasts of the Lord (Leviticus 23) are like cosmic Post-it notes, reminding us of His perfect plan.
Imagine the Feasts of the Lord as a divine playbook, each step perfectly timed to God’s rhythm. The Spring Feasts? Oh, Jesus nailed it!

• Passover: He stepped in as the spotless Lamb, sacrificed right on cue (1 Corinthians 5:7).
• Unleavened Bread: His sinless life and burial show he is the bread of life (1 Corinthians 5:8).
• Firstfruits: He arose up from the grave like the first ripe barley, right on schedule (1 Corinthians 15:20).
• Pentecost: The Holy Spirit arrived with a fiery flourish in Acts 2.

This dazzling sequence suggests God loves a good pattern. If the Spring Feasts were fulfilled with such pizzazz, why not expect the Fall Feasts to also “fall” into place for the Rapture and Second Coming? Yom Teruah, with its trumpet fanfare, feels like the perfect moment for the Church to take flight. Yom Teruah, the Feast of Trumpets, is like the ultimate cosmic surprise party, and here’s why it’s a match for the Rapture:

• This feast kicks off with a blast of the shofar, a ram’s horn that sounds like heaven’s own signal (Leviticus 23:24). The Rapture? It’s got its own trumpet solo: “The Lord Himself will descend with a shout, with the voice of an archangel, and with the trumpet of God” (1 Thessalonians 4:16-17). It seems likely that those shofar blasts are the signal for believers to meet Jesus in the clouds?
• Yom Teruah starts when the new moon is spotted, earning it the nickname “the feast no one knows the day or hour.” Sound familiar? Jesus teased, “Of that day and hour no one knows” (Matthew 24:36). It’s like God’s winking at us, saying, “Keep your eyes peeled for a sneaky Rapture!”
• Yom Teruah is a day of shouting and celebration, perfect for a heavenly gathering where the Church waltzes off to meet the Bridegroom.

The other Fall Feasts—Yom Kippur and Sukkot—might star in later acts, like Israel’s big “aha” moment or Jesus setting up His millennial reign. But Yom Teruah’s trumpet vibe steals the spotlight for a Rapture. Some suggest Jesus already fulfilled all seven feasts spiritually. They propose His Second Coming might skip the Fall Feasts and land on, say, Nisan 10, echoing His Triumphal Entry like a nostalgic encore. But the pushback is that the Spring Feasts weren’t just spiritually fulfilled; they happened in real-time, step-by-step, like a divine game plan. Passover? Nailed it. Firstfruits? Right on cue. If God loves a good sequence, why wouldn’t He save the Fall Feasts for a literal encore? Plus, Zechariah 14:16 hints we’ll be celebrating these feasts in the Millennium. The feasts can be fulfilled spiritually now and literally later.
Regardless, here’s the conclusion:  This might be our conviction but hold it lightly, but that doesn’t mean we don’t do anything.  There’s enough mystery to keep the Devil in the dark, but enough revelation that keeps us on our toes, ready.  I’m just sayin’, I’m putting off major dental work till after the fall festivals… Jesus is coming back, and it feels like He’s just around the corner! So, let’s live like we are ready and waiting for the best party ever, with our lamps lit (Matthew 25:1-13), ready for the Bridegroom whenever He calls.